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The 

Ghadlr Declaration 


Dr Muhammad Tahir-ul-Qadri 


Minhaj-ul-Qur’an Publications 

Lahore, Pakistan 


I 


Copyright © 2002 by Minhaj-ul-Qur’an Movement, 
Lahore, Pakistan. All rights reserved. No part of this book 
may be used or reproduced in any manner whatsoever 
without prior permission, except in case of brief 
quotations embodied in critical articles andreviews. 

Edited By: Prof Iftikhar A. Sheikh, M. Farooq Rana 

Composed By: Basir Ahmad 

Entire income of Dr Muhammad Tahir-ul-Qadri’s 
books, recorded audio/video cassettes & CDs of his 
lectures/addresses, is dedicated forever on his behalf 
to Minhaj-ul-Qur’an Movement. 


Under the aegis of: 

Farid-e-Millat Research Institute 
366-M, Model Town, Lahore-54700, Pakistan. 
www.minhajbooks.com 


Published by: 

Minhaj-ul-Qur’an Publications 
365-M, Model Town, Lahore-54700, Pakistan. 
8+92-42-5168514, 5169111-3 
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E-mail: tehreek@minhai.org 


Printed in Pakistan by Minhaj-ul-Qur’an Printing Press. 







Preface 


Today is 18 Dhul-hijjah,' the day when the Prophet 
stayed at Ghadlr Khum after his return from Hajjat-ul- 
wada‘ 2 to Medina, and surrounded by the Companions 
(4&)> he declared while raising the hand of ‘All al-Murtada 
(->) : 

.oVj-a £>V CP 1 

One who has me as his master has ‘All 
as h is master. 

This was the declaration of‘All’s spiritual sovereignty 
and its unconditional acceptance is binding on the 
believers till the Day of Judgement. It clearly proves that 
anyone who denies ‘All’s spiritual leadership in fact 
denies the Prophet’s leadership. This most humble 
follower of the Prophet felt that some people deny 

this reality partly out of ignorance and partly out of 
prejudice, which is spreading unnecessary tension in the 
Muslim community. Under the circumstances I thought it 
necessary to write two pamphlets on the issue of 
sovereignty and leadership: one titled as The Ghadlr 
Declaration and the other titled The Awaited Imam. The 


1. the twelfth month in the Islamic calendar, and the month of 
the pilgrimage to Makkah 

2. the last or farewell pilgrimage of the Prophet Muhammad 
(ithe year (10ah/632ad) before he left for his eternal 
h om e. 


5 



6 


The Ghadir Declaration 


former is designed to clarify the status of ‘All (8SBI) as the 
opener of the spiritual sovereignty and the latter is 
designed to describe the status of Imam Mahdi (S5S), the 
seal of spiritual sovereignty. The main purpose is to 
remove the doubts that have gathered around the issue and 
to make the Muslims aware of the reality. The spiritual 
sovereignty of ‘All and Mahdi U^alc.) are proved by 
the authentic hadith -books of Ahl-us-Sunnah wal- 
Jama‘ah, in the form of continuous traditions, that is, 
there is uninterrupted evidence to endorse the soundness 
of the claim. In the first pamphlet I have included 51 
traditions which are authentically documented. The reason 
for this number is that this year I have completed 51 years 
of my life. Therefore, I have relied on the relationship of 
figure to make my humble contribution to the glory of 
‘All al-Murtada (4®) and to seek the divine blessing 
through an expression of my humility. 

I propose to establish the point that three forms of 
legacy are derived from the person of the Prophet (): 

i. The spiritual legacy of internal (hidden) 
sovereignty. 

ii. The political legacy of external (manifest) 
sovereignty. 

iii. The general legacy of religious sovereignty. 

• The first form of legacy was given to the members of 
the Prophet’s family. 

• The second form of legacy was given to the rightly- 
guided caliphs. 

• The third form of legacy was given to the Companions 
and the Successors (>a). 

The internal sovereignty is the fountainhead of 
Prophet Muhammad’s vicegerency which not only 
safeguarded the spiritual achievements and hidden 
blessings of the religion of Islam, but also introduced the 
people to the blessings of Prophet Muhammad’s 
spiritualism. The fountains of spiritual sovereignty, 
saintliness and reformation originated from it. 



Preface 


7 


The external sovereignty is the fountainhead of 
Prophet Muhammad’s vicegerency which led to the 
practical dominance of the religion of Islam as well as its 
enforcement as a symbol of worldly power. It paved the 
way for the creation of different Islamic states and 
introduced the Prophet Muhammad’s sharVah as the 
world system. 

The general legacy is the fountainhead of Prophet 
Muhammad’s vicegerency which promoted the teachings 
of Islam as well as the righteous deeds in the Muslim 
community. It not only helped in the preservation of 
knowledge and piety among the Muslims but also in the 
evolution and dissemination of Islamic morality. Thus the 
three legacies may be summed up as: 

i. The legacy of spiritualism. 

ii. The legacy of dominion, 

iii. The legacy of guidance. 

Shah Wall Allah has commented on 

this division of legacy in the following words: 









8 


The Ghadir Declaration 


People who have received the Prophet’s 
legacy are of three kinds: ‘The first kind is 
of those who received wisdom , virtuousness 
and inner enlightenment from him. These 
are the members of his family and 
dignitaries. The second group is of those 
who received the legacy of external 
blessings from him in the form of 

virtuousness, religious instruction and 
manifest guidance. These are his 
Companions, eg the four (rightly-guided) 
caliphs and the ten (Companions) who 
received glad tidings (of paradise from the 
Prophet Muhammad )). The third 

group is of those who received individual 
blessings from him in the form of 

knowledge and piety. These are the people 
who were steeped in the virtue of 

selflessness, like Anas and Abu Hurayrah 
(UgJc. 41 and the people who came 

later. ’ The three forms of legacy owe their 
origin to the finality of messenger sh ip. 1 
It may be noted that this division is based on 

convenience and distinction as each form of legacy shares 
the qualities of other legacies: 

❖ In dominion, Abu Bakr as-Siddlq (4&) was a directly 
appointed deputy of the Prophet 

❖ In spiritualism and saintliness ‘All al-Murtada (4a) 
was his directly appointed deputy. 

❖ In guidance all of his Companions and Caliphs (4) 
were his directly appointed deputies. 

It means that three forms of permanent study were 
bom out of the finality of prophethood for the eternal 
propagation of Prophet Muhammad’s blessings: 

i. Political legacy 

ii. Spiritual legacy 


1. Shah Wall Allah, at-Tafhrmat-ul-ilahiyyah (2:8). 




Preface 


9 


iii. Intellectual and practical legacy 

• The political legacy of the Prophet (faffi’) was known 
as khilafah rashidah (the rightly-guided caliphate). 

• The spiritual legacy of the Prophet was known 

as wilayah (spiritual sovereignty) and imamah 
(spiritual leadership). 

• The intellectual and practical legacy of the Prophet 

came to be known as guidance and belief. 
Therefore, the first man of political legacy was Abu 
Bakr as-Siddlq (4&), the first man of spiritual legacy was 
‘All al-Murtada (4a), and the first men of intellectual and 
practical legacy were the Companions (jfc) . So all these 
legatees were independently appointed within their own 
orbits of influence and had no clash or contradiction with 
one another. 

The other important point is that these legacies also 
st an dap art in many other matters: 

1. The manifest caliphate is the political office of the 
religion of Islam. 

The hidden caliphate is exclusively a spiritual 
office. 

2. The manifest caliphate is an elective and consultative 
issue. 

The hidden caliphate is an inherent and selective 

act. 

3. The manifest caliph is elected by the people. 

The hidden caliph is elected by God. 

4. The manifest caliph is elected. 

The hidden caliph is selected. 

5. This is the reason that the first caliph Abu Bakr as- 
Siddlq (4a) was elected on the basis of ‘Umar Faruq’s 
proposal and the support of the majority of public 
opinion. But the election of the first Imam of spiritual 
sovereignty — ‘All al-Murtada (4a) —required neither 
anybody’s proposal nor support. 

6. Caliphate was a democratic act, therefore, the Prophet 
($&) did not declare it. Spiritual leadership was an act 



10 


The Ghadir Declaration 


of designation; therefore, the Prophet ( ( declared it 
in the valley of Ghadir Khum. 

7. The Prophet (^0^) left the election of the caliph to the 
will of the people, but himself announced his spiritual 
heir with the divine consent. 

8. Caliphate is established for improving the 
administration of the earth. 

Spiritual leadership is established to beautify it 
with the heavenly charm and grace. 

9. Caliphate makes men just. 

Spiritual leadership makes them perfect. 

10. Caliphate is confined to the floor. 

Spiritual leadership extends to the Throne. 

11. Caliphate is ineffective without crowning. 

Spiritual leadership is effective even without 
crowning. 

12. This is probably the reason that caliphate is entrusted 
to the Ummah, and 

Spiritual leadership is entrusted to the progeny. 

“Thus we can deny neither the khilafah 
(caliphate; political leadership) nor the 
wilayah (spiritual leadership). The direct 
caliphate of Abu Bakr as-Siddlq (4a) was 
established with the consensus of the 
people and is categorically proved by the 
evidence of history. The direct spiritual 
leadership of ‘All al-Murtada (4fe) was 
announced by the Prophet Qiffi) himself 
and is categorically proved by the evidence 
of unbroken chain of traditions. The proof 
of the caliphate is the consensus of the 
Companions (A), the proof of spiritual 
sovereignty ( wilayah ) is the declaration of 
the Prophet (fcffi). One who denies the 
caliphate in fact denies history and 
consensus, and one who denies the spiritual 
leadership ( wilayah ) denies the Prophet’s 
declaration. Therefore, both the caliphate 



Preface 


11 


and the spiritual leadership are inescapable 
realities. What is urgently needed is a clear 
understanding of the reality of the two 
institutions in order to present them to the 
people as unity, and not as division.” 

It should be understood that just as the manifest 
caliphate started with the early caliphs and its blessings 
percolated down to the righteous and just rulers, similarly 
the hidden caliphate started with ‘All al-Murtada (4®) and 
its blessings gradually trickled to the members of the 
Prophet’s family and the saints of the Ummah. By means 
of the declaration — (one who has me 

as his master has ‘All as his master) — and — fA-Ls ^ 
(‘All is your spiritual leader after me) — the Prophet 


(frm pronounced ‘All (85S) as the opener of the spiritual 
kingdom. 


Shah Wall Allah (^ j) says: 



In this Ummah the first person to open the door 
of spiritual dominion is ‘ All al-Murtada -*1 ^ j£) 



The secret of spiritual dominion of the leader 
penneated his progeny. 1 2 



1. Shah Wall Allah, at-Tafhimat-ul-ilahiyyah (1:103). 

2. Shah Wall Allah, at-Tafhimat-ul-ilahiyyah (1:103). 




12 


The Ghadir Declaration 


Therefore, not a single saint is found in the 
Ummah who is not directly or indirectly indebted 
to the spiritual leadership of ‘All ((4&>) to attain 
spiritual leadership). 1 2 

^ 1 A jlc. Aul j* ' ^ J' J -4 

Ur ijlj.2 J ,C_M 4-Ui iwjj 

\ 

. JJi_jUr jlAj if Jb ijji 

The first person in the Prophet’s Ummah who 
opened the ecstasy gate of spiritual sovereignty 
and who stepped (firstly) on to this elevated spot is 
‘All (<&-j «&' fjS). That is why different chains of 
spirituality turn to him." 

5. Shah Wall Allah ■*'<^-j) writes: 

“Now in Ummah anyone who is blessed with 
spiritual leadership by Allah’s Messenger (fJjp’) is 
indebted either to ‘All al-Murtada (4s) or to the 
Chief Helper JTlanI Ai\ U^-j). No one can 

reach the status of wilayah without this (indebted¬ 
ness).” 3 

It may be noted that the relationship with Chief Helper 
is a ray of the lamp that is ‘All al-Murtada (4s) and 
therefore indebtedness to him is in fact indebtedness to 
‘ All (4s*K 

Shah Isma‘Tl DihlawT has clarified this point: 

“‘All al-Murtada (4s) has also an edge over 
Abu Bakr as-Siddlq (4s) and ‘Umar Faruq (4s) and 
this edge lies because of the greater number of his 
followers and all the highest spiritual and saintly 
activity, from his days to the end of the world, has 
to be mediated through him, and he has a say in the 


1. Shah Wall Allah, at-Tafhlmdt-ul-ilahiyyah (1:104). 

2. Shah Wall Allah, Hama’dt (p.60). 

3. Shah Wall Allah, Hama’dt (p.62). 




Preface 


13 


kingdom of the kings and the leadership of the 
leaders and this is not hidden from those who are 
familiar with the world of sovereignty... Most 
spiritual chains are directly derived from ‘All al- 
Murtada (4&). So, on the Day of Judgement, ‘All’s 
army including followers of high status and great 
reputation, will outnumber and outshine others to 
be a source of wonder for all the spectators.” 1 
This spiritual treasure house, whose fountainhead is 
‘All al-Murtada (4&), is shared by Fatimah, Flasan and 
Flusayn (A) as its direct legatees and then it was filtered 
down to the twelve Imams (spiritual leaders), the last 
leader being Imam MahdT (SSI)- Just as ‘All al-Murtada 
(8SS) is the opener of spiritual sovereignty, Imam MahdT 
(3s0) is the seal of spiritual sovereignty. 

The words of Shaykh Ahmad SarhandT JAj Jil j) 
appropriately highlight the point: 


j iw. jjAj fZ ,^a!jj 

dy* ^ , ad! s.LJj! A - a '^ j j ifl -b j 

<dxl) ( j L..P 

dJJ jl J d~M jJ 

j o!j jjjl j j d~M ^jfZ a L> 

y ^ °jjj jj\ j Lgjjl 

ys LJjS" .ijL jj!*.? elLiab OLxJ! 

<3ji j 4ji^2_Sl aJT ^1p j <ult- jjj^voT ijjLyj 

j O yZ^~ 4_y-j Ail! ^ jS"" 

0 Liu 1 L Lj^~L) ) .4 ^ ^: p Ail I 3 

- 4.r 


jl ijjL^ 


45-LiJ 


OoJjjZ Ail! 

j' TV' 4 ' 




iSbt 


O' J^ 2 S>- 


1. Shah Isma c il Dihlawi, Sir at Mustaqim (p.67). 




14 


The G ha dir Declaration 


r — i 

jl J_*J 4i><jU.>- ,JJl J~1 ^»UL» J-J y&CS- 

®'j J ' jU"" j-* J (_£ j-A 2AP 4«.Lio 


A^gjai 3^j OLXol 4j>- OLiol . 


j yj'- 5 J-^" (>' y j s 'j jjJ 

J-Liljl » ^U £• * . .^ ‘. j J^jl J_J« ^Lc dJ y2-3~ o J Oy^r 

j I J_*j j j C.—.t'S" j jj L* L.JjJ o 1 y&A 

UjI ‘toJl jl oUiul 

jl Ji*j J jljljS^jJj ^jljL^pl j3 J C-US" jlj3 

^j-jl j.Xj <_1~jU- 4> J 1jS" y jLiol (JU-jl 

j c-^Ua.^! J-c>- y oliUiol aJ jUU j «Jjj oljl^S^jjj 
jLiol £.U>s..U J ^*>Ua J jJJU^L) 43 jJ C-Jj (_^UU 

. C3~*-~-0 4jli>- jS"(3^)1 ^lP ^—^1 j-t? 1 A>- Ujl 43 ^j 

.4/;if/ there is another way close to the spiritual 
sovereignty and this is the way of the saints and 
the general friends of Allah, and this way is 
marked by its characteristic passion and it carries 
the guarantee of mediation and the leader and 
chieftain of the saints of this way is ‘All al- 
Murtada A ^j ■*' fj£). And this grand 

office is reserved for him. On this way, the feet of 
the Holy Prophet (fJ^) are on ‘All’s head and 
Fa dm ah and Hasan and Husayn (jy) are included 
with him. 1 believe that he enjoyed this position 
even before his physical birth, as he did after it, 
and who so ever has received the divine blessing 
and guidance, has received it through him, because 
he is closest to the last point on this way and the 
centre of this spot belongs to him. And when his 
period ended, the grand office passed on to Hasan 
and Husayn (W^ «&' is^J) and then on to each 

one of the twelve Imams, individually and 




Preface 


15 


elaborately. And whosoever received guidance in 
their life and after their death, received it through 
these saints. And the refuge and place of shelter of 
the saints of high ranks are these saints, (because 
they are the centre of all spiritual activity) and the 
sides tend to converge on the centre. 1 
Shaykh Ahmad Sarhandl ^j) believes that 

Imam Mahdl ($0) will be with ‘All al-Murtada ($££!) in the 
caravan of sovereignty or spiritual leadership. 

The gist of the discussion is that the Prophet’s 
declaration at Ghadlr Khum proved forever that ‘All’s 
spiritual sovereignty is in fact the Prophet Muhammad’s 
spiritual sovereignty. Though the door of prophethood was 
closed after the Holy Prophet (fiff ), Allah (3f) opened 
new avenues for the continuation of the Prophet’s 
blessings till the Day of Judgement. Some of these 
avenues were manifest, while others hidden. The hidden 
avenue led to spiritual sovereignty and ‘All al-Murtada 
(4a) was the first person to hold this office. Then this 
chain of sovereignty passed down to his progeny and 
finally to the twelve Imams. During this period, many 
leaders appeared on the spiritual horizon but they all, 
direcly or indirectly, expressed their allegiance to ‘All al- 
Murtada (4a). No one was disaffiliated from him and this 
chain will continue up to the Day of Judgement until the 
appearance of the last Imam (spiritual leader), and he will 
be Imam Muhammad Mahdl (3SS), the twelfth Imam and 
the last caliph. In his person, the manifest and the hidden 
paths which ran parallel to each other will be rejoined, as 
he will be the spiritual as well as the political legatee, and 
he will be the last person to hold these offices. Any one 
who denies Imam Mahdl ($i3) will deny both the manifest 
and hidden forms of religion. 

This will be the climax of the Prophet Muhammad’s 
manifestation. Therefore, he will be named Muhammad 
and he will also resemble the Holy Prophet (js^) in moral 


1. Shaykh Ahmad Sarhandl, Maktubat (9:173#123). 




16 


The Ghadir Declaration 


excellence, so that the world should know that he is the 
trustee of the manifest and hidden legacies of 
Muhammad’s blessings. That is why the Prophet 
said, “Anyone who denies Mahdi will be a disbeliever.” 

At that time, he will be the focus of all saints on earth, 
and, being the leader of Prophet Muhammad’s Ummah, 
‘Isa (8SS) will offer his prayer behind him and proclaim 
his leadership to the whole world. 

So we should realize that ‘All al-Murtada (8SS) and 
Mahdi (SS) — the father and the son — are both Allah’s 
friends and the Prophet’s legatees. It is therefore binding 
on every believer to acknowledge their exceptional status. 

May Allah (M) bless the servants of the Prophet’s 
family with their guidance. 


Muhammad Taltir-ul-Qadri 

One of the servants of Prophet’s Family 




- 17 - 



Hadith No. 1 


jju u Uxaji : Jla , (Jjg^ (jJ A_a1iuo ^jc. ,A-U- J l (jc. 

{*3 Oi 3 — <jc. '^.J^ yr 1 ' ip 

A lie. <Jd)l It«g ^g-lill (jC- ^A_iat_uj tiljui^ Ajc. aill ^g. j 

.o^ja ^^ ei ^ja t-Vi<; : Jla aJIj 

,auI A_ic. ^gjl (jj/aj.a (_jc. ,iT'j.wll Ia& A-in- J u i_Sj^) A3j 

A_llc. Zill ^g.L^a ^g_l_li) (jC- ,A_ic. .All ^gjJaj y)J yjC- 

. All j 

“Shu‘bah relates it from Salmah bin Kuhayl: I heard it 
from Abu Tufayl that Abu Sarlhah fife) — or Zayd bin 
Arqam (ife) (Shu‘bah has doubts about the narrator) — 
relates that the Prophet (fcjfjp’) said: One who has me as his 
master has ‘ All as his master. 

“Shu‘bah has related the tradition from Maymum Abu 
‘Abdullah, who related it on the authority of Zayd bin 
Arqam (ife) and he has related it from the Holy Prophet 

(MP )•”’ 


1. TirmidhT has declared it fair, sound and weak (hasansahTh 
gharTb) in al-Jdmi ‘us-sahih, b. of manaqib (merits)6:79 
(#3713), and Shu‘bh, in the manner of Maymun Abu 
‘ Abdullah, has also related it on the authority ofZaydbin 
Arqam (ife). Ahmad bin Hambal narrated it in Fada’il-us- 
sahabah (2:569 # 959); Mahamill, Amdli (p.85); TabaranI, 
a I-Mu ] am-ul-kabir (5:195, 204 # 5071, 5096); Ibn Abl 
‘Asim, as-Sunnah (pp.603, 604 # 1361, 1363, 1364, 1367, 
1370); Nawawl, TahdhTb-ul-asmd ’ wal-lughdt (p. 318); Ibn 
‘Asakir, TdrTkh Dimashq al-kabTr (45:163, 164); Ibn Athlr, 
Asad-ul-ghabah fj ma'rifat-is-sahabah (6:132); Ibn KathTr, 
al-Bidayah wan-nihdyah (5:463); and ‘ AsqalanI in TajTl- 
ul-manfa‘ah (p.464 # 1222). 

It has been related from ‘Abdullah bin ‘Abbas 
(W*- in the following books: 

i. Hakim, al-Mustadrak (3:134 # 4652). 

ii. TabaranI, al-Mujam-ul-kablr (12:78 # 12593). 

19 





20 


The Ghadir Declaration 


iii. Khatlb Baghdadi, TdrTkh Baghdad (12:343). 

iv. Haythami, Majma ‘-uz-zawa 'id (9:108). 

v. Ibn ‘Asakir, TdrTkh Dimashq al-kabir (45:77, 144). 

vi. Ibn Kathlr, al-Biddyah wan-nihdyah (5:451). 
This tradition has been related on the authority ofJabir 

bin ‘Abdullah (W-*- <*1 gr“=j) in the following books: 

i. Ibn AbT ‘Asim, as-Sunnah (p.602 # 1355). 

ii. Ibn AbT Shaybah, al-Musannaf (12:59 # 12121). 
This tradition has been reproduced from Abu AyyTib al- 

Ansarl (4&): 

i. Ibn AbT ‘Asim, as-Sunnah (p.602 # 1354). 

ii. TabaranT, al-Mu jam-ul-kabir (4:173 # 4052). 

iii. TabaranT, al-Mu‘jam-ul-awsat (1:299 # 348). 
This tradition has been related by Sa‘d (4») in the 

following books: 

i. Ibn AbT ‘Asim, as-Sunnah (pp.602,605# 13 58,1375). 

ii. Diya’ MaqdisT, al-AhddTth-ul-mukhtdrah ( 3:139# 
937). 

iii. Ibn ‘Asakir, TdrTkh Dimashq al-kabTr (20:114). 
The following narrated it through Buraydah (i): 

i. ‘ Abd-ur-Razzaq, al-Musannaf (1 1:225 # 20388). 

ii. TabaranT, al-Mu ‘jam-us-saghir (1:71). 

iii. Ibn ‘Asakir, TdrTkh Dimashq al-kabTr (45:143). 
This tradition has been reproduced from IbnBuraydah 

(U^-uil^^j) in the following books: 

i. Ibn AbT ‘Asim, as-Sunnah (p.601 #'1353). 

ii. Ibn ‘Asakir, TdrTkh Dimashq al-kabTr (45:146). 

iii. Ibn Kathlr, al-Biddyah wan-nihdyah (5:457). 

iv. Hindi, Kanz-ul- 'ummdl (1 1:602 # 32904). 

The following transmitted it through Hubsha bin 

Junadah (4®): 

i. Ibn AbT ‘Asim, as-Sunnah (p.602 # 1359). 

ii. Hindi, Kanz-ul- ‘ummdl (1 1:608 # 32946). 

This tradition has been related from Malik bin 

Huwayrith in the following books: 

i. TabaranT, al-Mu jam-ul-kabTr (19:252 # 646). 

ii. Ibn ‘Asakir, TdrTkh Dimashq al-kabTr (45:177). 

iii. Haythami, Majma ‘-uz-zawa ’id (9:106). 
TabaranT related it from Hudhyfah bin Usaydal-Ghi&I 

(•#>) in al-Mu j am-ul-kabTr (3:179 # 3049). 

Ibn ‘Asakir has narrated it through Hasan bin Hasan in 
TdrTkh Dimashq al-kabTr (15:60,61). 

Ibn ‘ Asakir related it from Abu Hurayrah, ‘Umar bin 
al-Khattab, Anas bin Malik and ‘ AbdullShbin ‘Umar (4s) in 




The Ghadir Declaration 


21 


Hadith No. 2 

(Jjjuoj JIS : <_JVa Ail (jj (jc. 

1 4 -LS—^ O * (jjAljp La : jAjai j 4 JIj A lie. All ^Jj^a All 

1 j'j gA^ Lie. (jj (> (jjAjJP U 

(j^ C5-ij J^J J^^Aa 

“‘Imran bin Husayn (4&) has narrated that Allah’s 
Messenger (&$-) said: What do you people want about 
‘All? What do you people want about ‘All? What do you 
people want about ‘All? Then added: Surely ‘All is from 
me and I am from ‘All and after me he is the guardian of 
every believer.” 1 


Tdrikh Dimashq al-kabir (45:176, 177, 178, 178) 

respectively. 

Ibn ‘ Asakir related it from Buraydah (4s) with slightly 
different words in Tdrikh Dimashq al-kabir (45:143). 

Ibn Athlr narrated it through ‘Abdullah bin Yamllin 
Asad-ul-ghabah fi ma ‘rifat-is-sahdbah (3:412). 

HaythamI narrated it through Abu Burdah 
in Maw arid-uz-zam ’an (p.544 # 2204). 

‘ AsqalanI said in Fath-ul-bari (7:74): Tirmidhl and 
Nasa’T narrated the tradition and it is supported by 
numerous chains of transmission. 

Alban! says in Sil silat-ul-ahadith-i s-sahihah (4:331# 
1750) that its chain of authorities is sahih (sound) 
according to the conditions of Bukhari and Muslim. 

1. TirmidhI narrated it in al-Jdmi ‘-us-sahih, b. of mandqib 
(merits) 6:78 (#3712); Nasa’I with the sound chains of 
transmission in Khasa’is amir-il-mu ’minin ‘Ali bin Abi 
Talib (pp.77, 92 # 65, 86), and as-Sunan-ul-kubra (5:132# 
8484); Ahmad bin Hambal in Fada’il-us-sahabah ( 2:620# 
1060), and the last words ofthe tradition narrated in his 
Musnad (4:437, 438) are: 

1 j£. j : Jlla Asj 

(_j^ , A LI ^ Cj] ) 

J (j-oj-o 




22 


The Ghadir Declaration 


Hadith No. 3 


_UJ ,4-ic. aill 


j (_>alaj (jJ ,jC. 


eV j a C! ' * (J jkj a\xjij A_II j A lie- Alii ^Jj^a Alii <_J^uaj 

(_j_a (j jjl_& A_l^LaJ ^g_La dill ! (_J jSJ A21 *_ajojj ,0 

AjI jll '. (JjSj Ajjlajojj ^g-li V A_il V) 

. A-l^jaiJj AUl LjAJ 

“It is related by Sa‘d bin AbT Waqas (4e): I heard 
Allah’s Messenger {fcJjf) say: One who has me as his 
master has ‘All as his master. And I heard him say (to ‘All 
(40): You are in my place as Harun was in Musa’s place, 
but there is no prophet after me. And I also heard him say 
(on the occasion of the battle of Khaybar): Today I shall 


And his face flashed. Then he said: giveup 
(opposing) ‘AIT, give up (opposing) ‘All. Surely 
‘All is from me and I am from ‘All and after me 
he is the guardian of every believer. 

Ibn Kathlr also narrated it with these words in al- 
Biddyah wan-nihdyah (5:458). 

Hakim in al-Mustadrak (3 :110,111 #4579) has declared 
this tradition sound according to the conditions laid down 
by Imam Muslim while DhahabI has kept silent about it. 

Abu Ya‘ la has narrated it in al-Musnad (1:293 # 355) 
and its narrators are men ofintegrity while IbnHibbanhas 
also called it sound. 

The tradition in Tayalisl’s Musnad (p. 11 l#829)also 
contains these words: The Prophet said: 


Why are they so concerned about ‘All? 

Ibn Hibban narrated it with a firm ( qawl ) chain of 
transmission in as-Sahlh (15:373, 374 # 6929). 

Ibn AbT Shaybah narrated it in al-Musannaf (12:80# 
12170); AbuNiTaym, Hilyat-uTawliyd ’ wa tabaqdt-ul- 
asfiyd’ (6:294); Muhib Tabari, ar-Riyad-un-nadrah fl 
manaqib-il-‘ ashrah (3:129); HaythamT, Mawarid-uz-zam ’an 
(p.543 # 2203); and Hindi in Kanz-ul- ‘ummdl (13:142# 
36444). 





The Ghadir Declaration 


23 


bestow the flag on the person who loves Allah (iStl) and 
His Messenger 


1. Ibn Majah transmitted this sahTh (sound) hadlth in the 
preface (al-muqaddimah) to his Sunan (1:90 # 121); Ibn 
Abl ‘Asim, as-Sunnah (p.608 # 13 86); MizzT, Tuhfat-ul- 
ashraf bi-ma‘rifat-i 1-atrdf (3:203 # 3901); and Nasa’T 
reproduced it with slightly different words in Khasd’is 
amir-il-mu’minim ‘All bin Abl Tdlib (pp. 32,33 #91). 




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Hadith No. 4 

x. a 1 iLal : Jla ,<jc. Ail l_j jlc. <jj JjAl -jc. 

,£C a. ^^ill 4 " 1 -y a. ^aiujj 4_llj 4_llc. Aul ^gJ-L-^3 Aul J^ujj 

^Ic. AiJ .4A.li , 4_*-aLa. o^Li^aJI ^ali , ^3 Jj>i3 

_udijl (j_a j ^gJjl didJI : Jlla ,4_ic. aiil ^ >>ij 

_ a _uaij JfLi *•’ null '. Jla . tl^jlla 

,eVlj (j _a Jl j _gill yo'J^a Ijl Jj : J3 -J* 

.able. fjA jit I^gill 

“Bara’ bin ‘Azib (^a) narrates: We performed hajj with 
Allah’s Messenger (faffi). On the way he stayed at a place 
and commanded us (to establish) the prayer in 
congregation. After this, he held ‘All’s hand, and said: 
Am I not nearer than the lives of the believers? They 
replied: Why not! He said: Am I not nearer than the life of 
every believer? They replied: Why not! He said: One who 
has me as his master has this (‘All) as his guardian. O 
Allah! Befriend the one who befriends him and be the 
enemy of one who is his enemy.” 1 


1. Ibn Majah narrated this sound hadTth (tradition) in prelace (o/- 
muqaddimah) to his Sunan (1:88 # 116); Ibn KathTr, al-Bidayah 
wan-nihayah (4:168); Hindi, Kanz-ul-'ummal (11:602 # 32904); 
Ibn ‘Asakir, TdrTkh Dimashq al-kabTr (45:167, 168); and Ibn ‘Abl 
‘Asim briefly mentioned in as-Sunnah (p.603 # 1362). 






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25 


Hadith No. 5 


J^jjuo lj£ : Jla ,A2lC. <Jdll C—ljlc. (jj J^)JI (jc. 

_ XA liljjfl , ^_)3ja) ^ ^Icuj 4_ll j 4_llc. Aill ^lc*a Aill 

A lie. <Jd)l ^dll J^cu^)l , *L*-aLa. o^l j.. all ! Ijj3 (_£ 

^ Ic. J AJ .iklj Jg Ul ^lca3 , (jjj^jauai lUVi ^aiujj ■A.llj 

^ja (jjiajJL ^Jjl ^gj| (Jja 1*J ^ilcall ‘ JlEi ,AaC- auI ^jJaj 

JfJ <_JJ CS -1 ^ p~ Ul| l' " JIS "CS^ I joia ll 

,4 _ ic. <&l cs-^ : Jla :l jlla V^joAj ^ 

alc-j ,eVlj ^ja Jlj I^lll j* cs^*^ °*^j-a dij£ : Jlaa 
:<1 Jlia ,cilia a*_j *Gc. .nil ls jJsj jac. <ulla : Jla .elale. (ja 

I^JA^ _a J^ djJjucalj diajj^al ! C. A11 la ^jl Lj 1 nlA 


“It is narrated by Bara’ bin ‘Azib (<&): We were on a 
journey with Allah’s Messenger (fkjffi). (On the way) we 
stayed at Ghadir Khum. There it was announced that the 
prayer was about to be offered. The space under two trees 
was cleaned for Allah’s Messenger Then he offered 

the zuhr (noon) prayer, and, holding ‘All’s hand, he said: 
Don’t youknowthat I am even nearer than the lives of the 
believers? They said: Why not! He said: Don’t you know 
that I am even nearer than the life of every believer? They 
said: Why not! The narrator says that he said while 
holding ‘All’s hand: One who has me as his master has 
‘All as his master. O Allah! Befriend the one who 
befriends him (‘All) and be the enemy of one who is his 
enemy. The narrator says that after this ‘Umar (bin al- 
Khattab (4j) met ‘All (4j and said to him: O Ibn Abl 
Talib! Congratulations, you have become the master of 





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every male and female believer, morning and evening (for 
ever).” 1 


1. Ahmad bin Hambal related it from Bara’ bin ‘Azib through two 
different chains of transmission in al-Musnad (4:281); Ibn Abl 
Shaybah, al-Musannaf (12:78 # 12167); Muhib Tabari, Dhakha’ir- 
ul-iiqhd ft manaqib dhawi al-qurba (p.125), ar-Riydd-un-nadrah 
ft mandqib-il-'ashrah (3:126, 127);— Hindi, Kanz-ul-ummdl 

(13:133, 134 # 36420); Ibn ‘Asakir, Tdrikh Dimashq al-kabir 
(5:167, 168); Ibn AthTr, Asad-ul-ghdbah (4:103); and Ibn Kathlr in 
al-Biddyah wan-nihayah (4:169; 5:464). 

Ahmad bin Hambal in his book Fadd’il-us-sahdbah (2:610 # 
1042) has added the lbllowing words in the tradition related to 
‘Umar bin al-Khattab (4®). The Prophet (fatf) said: 

(j_ a vnI j j ,oljLc. ^ya fc-j 

.“VrJ 

. A i ."i* ) ^ya (_paiul j I Jls jl : 2 (J15 

(O Allah!) Be the enemy of one who is his 
(‘All’s) enemy, and help him who helps him, and love 
him who loves him. 

Shu ‘bah says that the Prophet (faff) said in its 
place, “Bear malice towards him who bears malice 
towards (‘Alt). ” 

ManawT has written in Fayd-ul-qadtr (6:217) that when Abu 
Bakr (4») and ‘Umar (yy) had heard the Prophet’s saying — One 
who has me as his master has ‘AIT as his master — they said to 
‘All (4») : O son of Abu Talib! You have become the master of 
every male and female believer, morning and evening (tor ever).” 

DhahabT has said in Siyar a‘ldm-in-nubald’ (2:623, 624) that 
‘Umar (yy) uttered the words: 


I^lc. U iill liua, 


O ‘Ah! Congratulations. 




The Ghadir Declaration 


27 


Hadith No. 6 

<jjjI kill I Jla : <_] la (jc. Saj^j qj! (jc. 

“Ibn Buraydah has attributed it to his father: Allah’s 
Messenger ((faffi) said: One who has me as his guardian 
has ‘All as his guardian.” 1 


1. Ahmad bin Hambal narrated it in al-Musnad (5:361), and Fada’il- 
us-sahabah (2:563 # 947); Ibn Abi ‘Asim, as-Swmah (pp.601, 603 
# 1351, 1366); Hakim, al-Mustadrak (2:131 # 2589); Ibn Abi 
Shaybah, aTMusannqf (12:57 # 12114); Tabaram, al-Mujam-ul- 
kabir (5:166 # 4968), al-Mujam-ul-awsat (3:100, 101 # 2204); Ibn 
‘Asakir, Tarikh Dimashq al-kabir (45:143); HaythamT, Majma‘-uz- 
zawd’id (9:108); and Hindi in Kanz-ul-'ummdl (11:602 # 32905). 

The same tradition has been reproduced by Hindi in Kanz-ul- 
‘ummal (15:168, 169 # 36511), using slightly different words and 
he says that it has been narrated by Ibn Rahawayh and Ibn Jarir. 

Ibn ‘Asakir narrated it through Fatimah (W-*- also in 

Tarikh Dimashq al-kabir (45:142). 


4_ilj i* ' A ~ 1 j. njj A_II j A ilc. 





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The Ghadir Declaration 


Hadith No. 7 

cJj-U : Jla ,4jc- &\ ^3jl (jj JU j (jC- 

JJ^C. Jjjj 4_ll j 4 lie. Alii Alii 

jia , C-LL^-li due, ji : Jlia , Q*sk diL^.j2u , d. 

j^lxJ Zill L_ltj£ : j~iS\ (j.^ jj£I Lo&aJ j^jjlilll ^La 3 l" a£j 3 
cs^ (jl Wils ,L$ja IjjJiila Jgr ij^J 

1->if'^J- a <_)-?■ J _jc. (j) * (_JLa ^aJ (^j-lc. I^JJ 

(Jya ; Jlia ,4_ic. Atll < _ 5 -lc- dJ Ail fj . (_J>Jj>a JS 

.ol^lc. (_j^a jlc-j ,eVlj (Jya Jlj !^-lll ,4_ljj 1-^-3 ^ ja l!u£ 

“It is narrated by Zayd bin Arqam (4®): When Allah’s 
Messenger (ftJjp’) was returning after the Hajjat-ul-wada‘, 
he stayed at GhadTr Khum. He commanded that a canopy 
should be put up and so it was done. Then he said: It 
seems as if I am about to breathe my last which I shall 
accept. Indeed, I am leaving two important things in your 
midst which exceed each other in importance: One (is) 
Allah’s Book and the other (is) my progeny. Now it is to 
be seen how do you treat both of them after me and they 
will not be separated from each other, and they will 
appear before me at the Fountain of kawthar. Then added: 
Surely Allah (5§) is my Master and I am the master of 
every believer. Then, holding ‘All’s hand, he said: One 
who has me as his master has this (‘ All) as his guardian. O 
Allah! Befriend him who befriends him (‘All) and be the 
enemy of one who is his enemy.” 1 


1. Hakim narrated it in al-Mustadrak (3:109 # 4576); Nasa’I, as- 
Sunan-ul-kubra (5:45, 130 # 8148, 8464); TabaranT, a\-Mu‘jam-ul- 
kabJr (5:166 # 4969); and Ibn Abi ‘Asim related it briefly in as- 
Sunnah (p.644 # 1555). 

Nasa’T related it with a sound chain of authorities in Khasd’is 
amir-il-mu’minin ‘AIT bin AbT Talib (pp.84, 85 # 76). 

Abu Mahasin copied it in al-Mu ‘tasar min-al-mukhtasar 
min Mashkal-il-dthdr (2:301). 





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29 


Hadith No. 8 






aSi! 


(jj A)j £-Ojoj Ajl 4_3j|j j)j| (jC- 


5_~ 1 ^ aJI^j a Ac. auI ^Ij^a aSiI ; <_]jkj 

La , al la C. CllL^.jJ I“ jl jy ui Aic. AjjAallj 

~ 1 ■ ■' * aJI^j A \ Ir_ Atil ^LAiil D | L ^ ^yy- -.T 


I la, ) 


j _,A_ilc. ^gjjlj kul Aaai , \ y; Li A ^la ,4_bLiC. 

_jj ! Ig-ll '. (_]ls ^aJ (jl Aill £.Lai La (_Jla3 , Lc. jj 

,aS)I LaAj ,LaA^a!l*Jjl (jl l^jliJaj j)J tiljlj 

c> cs^J gr 1 ] JjaLuI : JIS ^ I( _pJic- JaI j 

Aiil ^gJ A_^a Alii (JI-S3 . ^xj 11^115 ,djl^a dlLLi Vp■( il 

.oV_J«a ^gl» ^ 6^ ja '~A jya - a.L^ A_llj A iic. 

“Ibn Wathilah is reported to have heard from Zayd bin 
Arqam (4&) that the Prophet Gwas camping between 
Makkah and Medina near five dense trees. The people 
cleaned the place under the trees and he rested there for 
some time. He offered the prayer and then stood up to 
address the people. He praised Allah (5§), gave some 
advice to the audience and then said whatever Allah (dfe) 
wanted him to say. He said: O people! 1 am leaving two 
things with you. You will never go astray as long as you 
follow them and these (two things) are Allah’s Book and 
my progeny. He then added: Don’t you know I am nearer 
than the lives of the believers? He repeated it three times. 
Everyone said: yes. Then he said: One who has me as his 
master has ‘All as his master.” 1 


1. Hakim related it in al-Mustadrak (3:109, 110 # 4577); Hindi, 
Kanz-ul-‘ummdl ( 1:381 # 1657); Ibn ‘Asakir, Tarikh Dimashq al- 
kabir (45:164); and Ibn Kathir in al-Biddyah wan-nihayah (4:168). 












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Hadith No. 9 


: Jla ,aJic. ail ^aj (jj Aij (jc. 

^ali jjAc. ^1 I iigHjl ^lojj 4_ll j Aik ail ^gAj^a ail 

>*—^ 'j—^ VL.I fjJ ^ ^ 

Lw n Ail !(_>ali]| lg_jl L :Jlaj ,Ak ^giilj Abl A^i 
ctl a jl ^jIj , 4_1j 3 j)lS (_$aII (_yik La '_° ‘ ' (_julc. La VI -la3 

L_l! 0 A*-j IjLiaJ (jj La afLl3 liljL ^jj , L_llki ^^C-J (jl 

L : Jlaa ,A1c. ail kla ^la . J^.j jc. ail 

_ UJ j_J all I ! I jjll_a V^kuiSjl jya ^a£j (j-a ! (_yuLill lg.ll 

ciu£ jj^a : Jla :ljlla V^Sjukl ^Jjl i"n«ll .^Ic-I 

. eV_$-a ^ l» a eV^J-a 

“Zayd bin Arqam Lfe) narrates: We set out with 
Allah’s Messenger ow until we reached Ghadir Khum. 
He commanded that a canopy should be put up. He looked 
tired on that day and it was a very hot day. He praised 
Allah (iSi) and then said: O people, out of the prophets 
Allah (i)%) sent, each new prophet had a life span half as 
much as that of his predecessor, and it seems to me that 
soon I may be called (to breathe my last) which I shall 
accept. I am leaving in your midst something that will 
never let you go astray, andthat is the Book of Allah (i)®). 
Then he stood up, held ‘All’s hand and said: O people, 
who is he who is nearer than your lives? All of them said: 
Allah (iStl) and His Messenger (#&) know better. (Then 
added:) Am I not nearer than your lives? They said: Why 
not! He said: One who has me as his master has ‘All as his 
master .” 1 


1. Hakim graded it sahih (sound) according to the conditions of 
Bukhari and Muslim in al-Mustadrak (3:533 # 6272) and DhahabI 
confinned its soundness. TabaranI transmitted it in al-Mujam-ul- 









The Ghadir Declaration 


31 


Hadith No. 10 

dm^Qjgi AaS : Jla ,4_ic. <Jdll ‘ '-' J alij (_JJ -latjuo (_jC- 

_iJaj LS^" LS^ 4_llj 4-llc. Alii A)jl 

L- fO (jV ,(JU^TN du^lll A-1C- <Jdll 

( 3 -° 

V A _il Vj ^ya UJO^ a3^)1aj Ail '. <_] jLi Ai*-aja) 

Alii l - La-j l-ic- AjIjII (jj laC-V Alla-Axuj ,<_£.}*.j 

o'^^a t' '~A * <_] jSJ Ala ,4_3 ^juo^j .dll A ^ ij , Al^jjuo^yj 

• oVj-a 

“Sa‘d bin AbT Waqas (40 says that he heard Allah’s 
Messenger (&&) describe three qualities of ‘All (4a). Had 
I possessed anyone of them, it would have been dearer to 
me than red camels. 

“I heard him say: Indeed, he (‘All) is in my place as 
Harun was in Musa’s place, but there is no prophet after 
me. Andl heardhim say: Today I shall bestow the flagon 
the person who loves Allah (Jl) and His Messenger ($$"), 
and Allah (Jl) and His Messenger (ffyp’) love him too. And 
I heard him say: One who has me as his master has ‘All as 
his master. 5,1 


kabir (5:171,172 # 4986); and Hindi in Kanz-ul-ummal (11:602 # 
32904). 

1. Nasa’I narrated it with sound chain of trasmission in Khasa’is 
amlr-il-mu ’minim ‘All bin AbT Talib (pp.33, 34, 88 # 10, 80); and 
Hindi related it in Kanz-ul-ummal (15:163 # 36496) through 
‘Amir bin Sa‘d with the addition of a few words. 

Shashi narrated it through ‘Amir bin Sa‘d bin Abl Waqas in 
al-Musnad (1:165, 166 # 106). 

Ibn ‘Asakir narrated it through ‘Amirbin Sa‘d and Sa‘d bin 
Abl Waqas in TarTkh Dimashq al-kabir (45:88). 







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The Ghadir Declaration 


Hadith No. 11 

j ggalijj (jj Axjuj jjC. ... 4 ±l JC. (jj (jLlLuo ^ jA.1 
l_J alLal 4 1 jj , (4_ic- <Jdll ).>ij ^gic- I-AalA^ 4_ic. alii 

,lj£j IjS j-0 <—LsJ j^-lA S^tj gj jj^J jV 

4 Ijijj . 4_}| j]| j a laC.y 4_!ilj 4 j\r. Alii ^ \ . 4jj3 

4j j3 j . (jj (jjj^A 4j jLoJ * ^lioj J 4 JI J 4_llc- Aill 1 X A3 

jl_l9 UJ Uijj ,oV ^0 t* ' 'A j^o ! al ‘ jJJ 4_Jlj 4_llc. Aill 1 ‘ «g 

.4_*_j! jll 

“Sufyan bin ‘Uyaynah (in praise of ‘All ( 4 ®)) relates it 
from Sa‘d bin AbIWaqas ( 4 ®) that of the four qualities of 
‘All ( 4 «) if 1 possessed anyone of them, I would have held 
it dearer than such and such, even the red camels. (The 
four qualities were as follows:) (first quality) he was 
blessed with the flag (on the occasion of the battle of 
Khaybar; (second quality is) the Prophet’s saying about 
him (that they are related) as Harun and Musa (were 
related); (third quality is) the Prophet’s saying about him 
that one who has me as his master (has ‘All as his master). 
(The sub-narrator) Sufyan bin ‘Uyaynah did not remember 
the fourth quality.” 1 


1. Ibn AbT ‘Asim related it in as-Swmah (p.607 # 1385); and Diya’ 
MaqdisT in al-AhddTth-ul-mukhtarah (3:151 # 948). 

Ahmad bin Hambal related it with a lair ( hasan ) chain of 
authorities in Fadd’il-us-sahdhah (2:643 # 1093). 

Ibn ‘Asakir narrated this tradition through Sa‘d bin AbT Waqas 
who mentioned the four qualities in detail in Tarikh Dimashq al- 
kabir (45: 89-91). 







The Ghadir Declaration 


33 


Hadith No. 12 


<uil 


■Jaj t_jaiLo ^9^ JajLu: (_jJ AlC. (_jC- 


lk<uil dm^ajoi tAic. <uil ^g ^ '-' j a*_uj Jll : (_Jla , ^Aic. 
Cluil_ j A _ic. <uil ^ .Joj ^gJc- ^ JjL <J!j Ailc. <uil 

1-aJ lljA)l (>a ^1 C_l^j sA^.1 j ^ JjfL 

(Jya I (_]jkj ~ 1 ‘jj j 4_Jlj Allc. Alii ^Aj^a All I dm^Qjgi , l^-i3 

(jlloC-V j , ^joj^ya (Jya UJO^ aI^jIaJ (_5-i-a Cllilj ,oVl‘ 

•^J» 

“‘Abd-ur-Rahman bin Sabit (in praise of ‘All (4®)) 
relates that Sa‘d (4®) said: I heard Allah’s Messenger 
describe three of‘Ah’s qualities that if I am blessed 
with anyone of them I would hold it dearer than the world 
and its contents. I heard Allah’s Messenger () say: One 
who has me as his master (has ‘All as his master), and you 
are in my place as Harun was in place of Musa, and I shall 
bestow the flag on him (who is a friend of Allah (iiS) and 
His Messenger ($$’), and Allah (i@f) and His Messenger 


are his friends).” 


1. lbn AbT ‘Asim related it in as-Sunnah (p.608 # 1386); lbn Abl 
Shaybah, al-Musannaf (12:61 # 12127); and Diya’ MaqdisT 
declared its chain of transmission sahlh (sound) in al-AhadTth-uT 
mukhtarah (3:207 # 1008). 

Ibn ‘ Asakir narrated it in Tarlkh Dimashq al-kablr (45:88,89). 






34 


The Ghadir Declaration 


Hadith No. 13 


lj£ : Jla ijc. ijc. , LS Ajdal\ qIA ^ <c-lij jc. 

AllC. (_jJ 4-^Ua l1* , |_] ]1 Aic. <Jdll ^Ic. 

!aill titjAjjdj : Jlia ,44c. 4ll ^ .Aj 4_alia otjli Vail -j! All 

(_j a I <_J jSj aljai j 4_Jlj 4_dc. All All C- ULAjuj Ja 

?ol^lc. -Acj ,£>Vj ^y 0 <J J ,£>V_ya cs^*^ du£ 

l_sj _L^ijli : Jli . j£j| : Jli ^la :JIS .^*j : Jla 


• 44c. All 






“Rifa‘ah bin Iyas ad-Dabbl relates on the authority of 
his father who relates it on the authority of his 
grandfather. He said: We were with ‘All (4&) on the day of 
the Battle of Jamal. He sent a message for Talhah bin 
‘Ubaydullah (4&) who called on him. He said: I make you 
swear by Allah! Have you heard from the Messenger of 
Allah (&&): One who has me as his master has ‘All as his 
master. O Allah! Befriend him who befriends him and be 
his enemy who is his enemy. Talhah (4®) said: Yes. ‘All 
(4&) said: Then why do you battle with me? Talhah (4®) 
said: I did not remember it. The narrator said: (After this) 
Talhah (4®) went back.” 1 


1. Hakim narrated it in al-Mustadrak (3:371 # 5594), BayhaqT, al- 
1‘tiqad wal-hiddyah ild sabTl-ir-rishdd ‘aid madhhab-is- 
salaf wa ashdb-il-hadith (p.373); Ibn ‘Asakir, TdrTkh Dimashq 
al-kabir (27:76); Hindi, Kanz-ul-‘ummdl (11:332 # 31662); and 
HaythamI said in Majma ‘-uz-zawd 'id (9:107) that this tradition has 
been nanated by Bazzar through Nadhlr. 







The Ghadir Declaration 


35 


Hadith No. 14 

, 'Lie. <Jdll ^gJc. x-a Lllj^c. : Jla ,aAj^)J (jc. 

'Ltlc. alii alii J jjujj dba^fl Uia ,Sjia. 4_La dul 

<Ull <Jj u:j 'La.j dul j 3 , AiL^ailii , Lilc. Lllj^j ,al jujj 4jlj 

Jj LlboJI laAijj L : Jlia , jj»"n ^Lu:j 4jlj Ailc. <dll 

(_j_a '. (JIS !kul Ll I Lllls V^-iaaSjl (_j>a (_jjia^a]Lj 

C5^ oV dli£ 

“It is narrated by Buraydah (4fe): I took part in the 
Battle of Yemen with ‘All (4k) and 1 had a complaint 
against him. When I went to see the Prophet ((i^j 1 ) 
returning from war), I mentioned ‘All in rather improper 
words. I saw that the Prophet’s face had flushed, and he 
said: O Buraydah! Am I not nearer than the lives of the 
believers? I said: why not, O Messenger of Allah! At this, 
he said: One who has me as his master has ‘All as his 
master.” 1 


1. Ahmad bin Hambal related it in al-Musnad (5:347), and Fadd’il- 
us-sahabah (2:584, 585 # 989); Nasa’T, as-Sunan-ul-hibrd (5:130 

# 8465), Khasd’is amir-il-mu’mimn ‘AIT bin AbT Tdlib (p. 86 # 78), 
and Fadd’iTus-sahdbah (p.14 # 42); Hakim, al-Mustadrak (3:110 

# 4578); Ibn Abl Shaybah, al-Musannaf (12:84# 12181); Ibn AbT 
‘Asim, al-Ahad wal-mathanl (4:325, 326); Shashi, al-Musnad 
(1:127); TabaranT, al-Mujam-ul-awsat (1:229 # 348); Muhib 
Taban, ar-Riyad-un-nadrah fT mandqib-iT'ashrah (3:128); Abu 
‘Ula, Tuhfat-ul-ahwadhT (10:147); Abu Nu‘aym, Hilyat-ul-awliya’ 
wa tabaqdt-ul-asfiya ’ (4:23); Ibn ‘Asakir, TarTkh Dimashq al-kabir 
(45:142, 146-8); and Hindi in Kanz-ul-‘ummal (13:134 # 36422). 

Ibn Kathlr said in al-Bidayah wan—nihayah (4:168; 5:457) that 
the tradition narrated by Nasa’T has a sound chain of succession 
(isnaduhu jayyid qawT) and all of its narrators are of integrity 
(i njdluhu thiqah). 





36 


The Ghadir Declaration 


Hadith No. 15 


^3^)1 C)i 40 ,<Ull AlC. ^gjl (jjA±A (jC- 

A SI j A _ilc. all I I.A)jl liljj !^qjoiI Ulj A. jc. 

- g J I &AA . ,'aliLi^allj ^ali ,^aA. (_£j|j 4j (Jlil .il^jJ ^Lojj 

_joi j A_SI j A 'Sr, *jjj| ^\. alll (J^jojO lllla^3 * JIS 

jl ^aiLalll I Jlaa , (_JjlA*lll S^)Aja) a^^ul ^gJc. L_)jiij 

.^g_L t l^jUS VA >hVi (Jya (JfLj <_gJjl t‘«'l a!lmS 

,alJ _ c. jlc. !^ill ,oV j^i Ijlf- jli eVdij£ :<Jla 

.eVlj qa (Jl jj 

“Maymun Abu ‘Abdullah describes that he heard Zayd 
bin Arqam (4&) say: We came down to a valley, named the 
valley of Khum, with the Messenger of Allah ($ffi). So he 
commanded the people to gather for the prayer and led the 
congregation in terrible heat. Then he delivered the 
sermon, and a shade was improvised by hanging a piece of 
cloth from the tree to protect the Messenger of Allah 
from the heat of the sun. He said: Don’t you know 
or bear witness (to it) that 1 am nearer than the life of 
every believer? The people said: why not! He said: so one 
who has me as his master has ‘All as his master. O Allah! 
Be you his enemy who is his (‘All’s) enemy and be you 
his friend who befriends him.”* 


1. Ahmad bin Hambal related it in al-Musnad (4:372); BayhaqT, as- 
Sunan-ul-kubra (5:131); Haythami, Majma‘-uz-zawa’id (9:104); 
Ibn ‘Asakir, Tarikh Dimashq al-kabir (45:166); and Hindi in Kanz- 
uT'ummal (13:157 # 36485). 

TabaranT transmitted it through another chain of transmission 
in al-Mujam-ul-kabir (5:195 # 5068). 

Ibn Kathlr graded its chain of authorities tine (jayyid) in al- 
Bidayah wan-nihdyah (4:172), and its men are those of thiqah 
(trustworthy) hadith. 





The Ghadir Declaration 


37 


Hadith No. 16 


LS~ -jJa^3 j)\ (jj A )_j (."lllm I Jla , ^9 j*JI 4 jkc. (jC. 
k- ^ tNj.wj tilic. HAa. ^ 1 m-v J :4J ciiika ,4Ac. 

4_*_a _ Uil (jl L—l^.1 Lila , aA. 4_1C- All ^jAaj 

_S :a.\ diika , a£ja La a£-ia JaI jAA-o aSLjj : <Jlaa 

Ail (Jj_ujj ^^ka _4a-s.-N.ilj : Jlaa ,(JjLj ^La lililc. 

^ 1c. AAajq AAl '^_)g Li lij) ~ 1 l n jj 4_JI j 4_ilc- Ail I ^gAjL^a 

^Jjl jj^kj ->"nn\l I^LiJl Lg_al Li : Jlia , 4_ic. Ail 

^^Ua oVj-a c'Vi^ ^aa : (Jla . :ljlla l)~.g mail (jjAa^alL 

al_c.j (oVlj (j-a (Jlj !,->g-lll ;(Jla <_Ja ;4J 1 * ilk :<Jla .oV_j-a 

. dm^ajuj La£ AI^jA. 1 Lajl I (Jla Vslalc- (_jx 

“It is narrated by ‘Atiyyah al-‘AwfI. He says: I asked 
Zayd bin Arqam (4t>): I have a son-in-law who relates a 
hadith in praise of ‘All (4&) based on your narration on the 
day of Ghadir Khum. I want to hear it (directly) from you. 
Zayd bin Arqam (4&) said: you are a native of Iraq. May 
you persist in your habits! So I said: you will not receive 
any torture from me. (At this) he said: we were at the spot 
of Juhfah that at the time of zuhr (noon prayer) the 
Prophet (faffi), holding ‘All’s hand, came out. He said: O 
people! Don’t you know that I am even nearer than the 
lives of the believers? They said: why not! Then he said: 
one who has me as his master has ‘All as his master. 
‘Atiyyah said: I inquired further: Did he also say this: O 
Allah! Be his friend who befriends him (‘All) and be his 
enemy who is his enemy? Zayd ibn Arqam said: I have 
told you all that I had heard. 


1. Ahmad bin Hambal related it in al-Musnad (4:368), and Fada’il- 
us-sahdbah (2:586 # 992); TabaranT, al-Mujam-ul-kablr (5:195 # 
5070); Ibn ‘Asakir, Tarikh Dimashq al-kablr (45:165); and Hindi 
in Kanz-ul-‘ummdl (13:105 # 36343). 









38 


The Ghadir Declaration 


Hadith No. 17 

4 9^ -v 11 J |j£ : Jlfl jLa^ic. Zill <Jdjl AiC- (jj (j£- 

4 SI J 4 _lie. <Jdl! I. *3 <Jdll IA A If- 

£>V J_a du£ : Jlis ,4_ic- <Ull C5 jJaj ^ If- Juj Akii ,^Luij 

• oVj-a 

“It is narrated by Jabir bin ‘Abdullah (Wtc. Jil j) that 
when we were at Ghadir Khum in Juhfah, the Messenger 
of Allah ) came out, then, holding ‘All’s hand, he 
said: One who has me as his master has ‘All as his 
master.” 


Nasa’I has narrated this tradition through Sa‘d in Kasd’is 
amir-il-mu’minln ‘All bin Abl Tdlib (p.97 # 92) with a slight 
difference in the use of words. 

Haythami has refored to it in Majma‘-uz-zawd’id (9:107) that 
it has been narrated by Bazzar and its narrators are reliable 
( thiqah ). 

Maymiin Abu ‘Abdullah describes that Zayd bin Arqam (&) 
related this tradition when someone asked him about ‘ All (4»), and 
Hindi has reproduced this tradition in Kanz-ul-‘ummdl (13:104, 
105 # 36342). 

1. Ibn Abl Shaybah related it in al-Musannaf (12:59 # 12121); Hindi, 
Kanz-ul-‘ummdl (13:137 # 32433); Ibn ‘Asakir, Tarlkh Dimashq 
al-kabir (45:169, 170, 172); and Ibn Kathir has written in al- 
Biddyah wan-nihdyah (4:173) that DhahabT has graded it lair 
( hasan ). 

DhahabT narrated it through ‘Abdullah bin Muhammad bin 
‘Aqll in Siyar a‘Idm-in-nubald * 1 , (7:570, 571), who said, “‘All bin 
Husayn, Muhammad bin Hanafiyyah, Abti Ja‘ tar and I were at 
Jabir’s house.” DhahabT says that the text of the tradition is 
successive. 




The Ghadir Declaration 


39 


Hadith No. 18 

4_Jlj A lie, <Jdll J^g (jl LS^ - 

1_gjl :Jlaa ,4_ic. ahl ^^Ic. Au ikl jAj ,^-Lj a j> >>i\l 

^ 1 mil ! (_Jl3 ' LS~^ V J} .U)l (_j! 1 >.1 \l 

,^j _ L V^niTlI ^ya Al^a^j <Ull j_jl (jj.’lg juL 

oVj_« ij_ijS ; (_Jls . auI (jlj 

.a'ijA I 1a (jli 

“It is narrated by ‘Allthat the Holy Prophet (|$$-) was 
standing under a tree at Khum and he was holding ‘All’s 
hand. He said: O people! Don’t you bear witness that 
Allah (ife) and His Messenger are even nearer than 

your lives? They said: Why not! (Then he added: Don’t 
you bear witness) that Allah (5S) and His Messenger are 
your masters. They said: Why not! He said: One who has 
me as his master has this (‘All) as his master.” 1 


1. Ibn Abl ‘Asim related it in as-Swmah (p. 603 # 1360); lbn ‘Asakir, 
Tdnkh Dimashq al-kabir (45:161, 162); and Hindi has said in 
Kanz-ul-'ummal (13:140 # 36441) that Ibn Rahawayh, Ibn Jarir, 
Ibn Abl ‘Asim and Mahamili narrated it in AmdlT, and graded it 
sahih (sound). 






40 


The Ghadir Declaration 


Hadith No. 19 


LJlia ...'Lie. ahl >(_jjlixil Aiul (_jj A<w (_jc- 
t_i jjail! _ p aii ^1 lg_j) Lj :^Lu:j aJIj aJc. auI 

jAIiS ^ya AjL (_$all jaC. (._Aj^ai VI ^p 3A*-) d Aj| jui II 

»Jj>^ cs^-^ lj' gr 1 ' g^jj 

Lli _ iL a_a _il ^ dr< :ljlla ?(jjljla ^iil lal^a , (jj^jj* jaL,a 

_ uuj (_J^jJI " gJlaS .Ijja au! till^jaa , dia i^gjj djLALaj 

)( Jya. Allis. (jlj ,'L!^joijj oAjc. IAa^-a jij ,i)i vi <ji v 3 

(j'j ,<J^ Llij^JI a*-j diaJI Jj >t 3a. cIijaII jlj ,< 3 ^ 0 jlij 

Vjj jail ^_a iV* n dil (jlj ,lg_ja gjjj V AjjI <c.LJI 

! (jjjLill lg_ji '. (_Jla . ag ml ! ^-»g 111 ! (Jla . dlaj ;l^lla 

tin cs-^j' ^ j uj 

(3* Jlj I^gJJI — Ljlc. ^ i»j — 0V3A lagj 0V3A dii£ ( j A a 

_a ^_ij (jjliJI lg_jl Lj : Jla .olalc. alc-j ,oVlj 

lS u£? ^ cs-^ - uj j Jj ^]j 

(jja. a^lil - ■' ^jlj , A t. ia 3 ( 3 >i (jlaaa a jai II aac. Aa3 , £.l*-L^aj 

,Wjs oj^J 1 

,^£ajlj Aijiaj auI a^j Ai^ia <- r p^ dpj jp dd i_iti£ j^VI 
AjU JaI ^jlic-j ,1 jlaii Vj IjLiaJ V Aj Ij < S)ui.a''n),ili 
is -^ W' J^' * - <J^^ I cs->4^ ^ 


“It is narrated by Hudhayfah bin Usayd al-Ghifarl 
(^.)... He said: O people! I have been told by a 

highly reliable source that Allah (5i) gave every prophet 
half the life span of his predecessor and I apprehend I 
shall (soon) receive the call and I shall accept it. I shall be 












The Ghadir Declaration 


41 


asked (about my responsibilities) and you will (also) be 
asked (about me). What do you say (about this)? They 
said: we bear witness that you struggled hard to groom us 
in the faith and taught us virtuous things. May Allah (iSfe) 
bless you with a noble reward! He said: Don’t you bear 
witness that there is no god but Allah (iSi) and Muhammad 
is Allah’s servant and His Messenger; Paradise and Hell 
are a reality and life after death is a reality andthere is no 
doubt about the Day of Judgement and Allah (iSfe) will 
raise us again from the graves? All of them replied: why 
not! We bear witness to all this. He said: O Allah! Be you 
a witness. He said: O people! Surely Allah is my master 
and I am the master of all believers and I am nearer than 
their lives. One who has me as his master has ‘All as his 
master. O Allah! Be his friend who befriends him and be 
his enemy who is his (‘All’s) enemy. O people! 1 am to 
leave before you and you will meet me at the Fountain (of 
kawthar). This fountain is even wider than the distance 
between Basra and San‘a’. It has silver bowls as big as the 
stars. When you come to me, I will ask you about two 
highly important things. It is to be seen how you treat 
them in my absence. The first important thing is Allah’s 
Book which is related in one aspect to Allah (iSs|) and, in 
another aspect, to His servants. If you hold on to it firmly, 
you will neither go astray nor deviate (from truth); and 
(the second important thing) is my progeny, that is, the 
members of my family. Hold on to them. The highest 
authority has told me that surely these two will never 
deviate from the truth and they will meet me at the 
Fountain.” 1 


1. Tabaranl related it in al-Mujam-ul-kabir (3:67, 180, 181 # 2683, 
3052; 5:166, 167 # 4971); HaythamI, Majma‘-uz-zawd’id (9:164, 
165); Ibn ‘Asakir, Tdrikh Dimashq al-kabir (45:166, 167); Ibn 
Kathlr, al-Bidayah wan-nihayah (5:463); and Hindi in Kanz-ul- 
■ummal (1:188, 189 # 957, 958). 

Ibn ‘Asakir related it fom Sa‘d also in Tdrikh Dimashq al- 
kabir (45:169). 




42 


The Ghadir Declaration 


Hadith No. 20 


^ Lj.'ig jJm : <_]la ,A_ic. 3)1 ^jJaj 

,p l.3^]| A y ^ cs^_5 , ^luij A_Ilj A lie. 3)1 3)1 

,A_jt_«L^. *31 _ji , jjJic. aJ Jill LjlS^a 1 1 a3 

3ul 3ul <_]j ujj ^»lia , jj\ j^ajVI j 1 ~i» ^.li 

ll^jlls , jjJajoi^ ~ 1 ■ uj aJIj A ilc. 

oAic. 3 I.J Va_a : Jla .3)1 VI aJI V ^jl ^ 3j 

’. (_Jl_3 .liV_9<a aJ^ujj 3)) I ll^jlls ?3xilj (3^ • cJ^ . A_1 ^u:jj 

,A_ic. 3)1 ^gjJaj CS^" ^ L ^* >r ~ <_ 5 -lc- *^1) t-ljj-ia ^ ^ tlH 1 
aJ^juo^j 3)1 3'° ! <_Jls3 ,A_jc-IjAj A^.li e-lLaC- ^Jy3 A-alsli 

,oljlc- 3-° jlc-j ,£>VIj 3'° (Jlj ! III (oV^-a l3& 3 ]-^ ftlJj-a 

aJ 3^3 A_3aijl 3 ^J ,1x11^. aJ 3^3 <jAjll 3 ^ a_±^.I 3 ^ I III 

. I ‘ y« A * 


“It is narrated by Jarir (4a) that at the occasion of 
Hajjat-ul-wada‘ we were with the Messenger of Allah 
( 1 kd&). We reached a place called Ghadir Khuni. When the 
call came for congregational prayer, all the (Makkan) 
Immigrants and (Medinan) Helpers rallied there. Then the 
Prophet stood between us and addressed us: O 

people! What witness do you bear? They said: We bear 
witness that there is no god but Allah (iSi). He said: Then 
what? They said: Surely Muhammad is His servant 

and Messenger. He said: then who is your guardian? They 
said: Allah (iSfe) and His Messenger. Then added: who else 
is your guardian? Then he made ‘All (4fc) stand up by 
holding his hand and, holding (‘All’s) both arms said: 
This (‘All) is his master whose master is Allah (iSfe) and 
His Messenger. O Allah! Be his friend who befriends him 
and be his enemy who is his (‘All’s) enemy. O Allah! 
Love him who loves him (‘All) from among the people 










The Ghadir Declaration 


43 


and bear malice towards him who bears malice towards 
him (‘AIT).” 1 


1. TabaranT transmitted it in al-Mujam-ul-kabTr (2:357 # 2505); 
HaythamT, Majma ‘-uz-zawd ’id (9:106); lbn ‘Asakir, Tarikh 
Dimashq al-kabir (45:179); and Hindi in Kanz-ul-'ummal (13:138, 
139 # 36437). 




44 


The Ghadir Declaration 


Hadith No. 21 


,1-ail! ^gjJaJ J Oi AOj _>* tlH o^ 

_c. al ■ -'j; 4.1!^ A lie, all! lk «a all! I _ i la^ 

,oVlj (Jlj !^J]I c^*- 3 ^ :J^a 


• Ailed 


(jx (jC-'J (Jya ^i_aaj|j 


,stale- /V jlc. 


‘“Amr bin DhT Mur (4») and Zayd bin Arqam (4&) have 
narrated that the Prophet (f^) delivered an address on the 
day of Ghadir Khum. He said: One who has me as his 
master has ‘All as his master. O Allah! Be his friend who 
befriends him and be his enemy who is his enemy, and 
help him who helps him and assist him who assists him.” 1 * 


1. TabaranT related it in al-Mujam-ul-kahir (5:192 # 5059); 
HaythamT, Majma‘-uz-zawa’id (9:104, 106); Hindi, Kanz-ul- 
‘ummal (11:609 # 32946); and Ibn Kathlr in al-Bidayah wan- 
nihdyah (4:170). 

Nasa’I has reproduced it in Khasd’is amir-il-mu’mimn ‘All bin 

AbT Tdlib (pp. 100,101 # 96) on the authority of‘Amr DhT Mur. 





The Ghadir Declaration 


45 


Hadith No. 22 

Exegetesand hadith -scholars have described the following 
narration in the mode of revelation of the verse: 



Today, / have perfected your religion 


for you. 1 


(jLoJ : Jla ,<jc. Alii (jC- 




“Abu Hurayrah (4&) has narrated that one who fasted 
on 18 Dhul-hijjah will receive a reward equal to 60 
months of fasting. This was the day of Ghadir Khum when 
the Prophet (fjffi), holding ‘All bin AblTalib’s hand, said: 
Am I not the guardian of the believers? They said: why 
not, O messenger of Allah! He said: One who has me as 
his master has ‘All as his master. At this ‘Umar bin al- 
Khattab (4&) said: congratulations! O Ibn AblTalib! You 
are my master and (the master of) every Muslim. (On this 
occasion) Allah revealed this verse: Today, I have 
perfected your religion for you.” 2 


1. Qur'an ( al-Md’idah , the Table spread) 5:3. 

2. Khatlb Baghdadi related it in TdrTkh Baghdad (8:290); WahidI, 
Asbab-un-nuzul (p.108); RazI, at-Tafsir-ul-kabir (11:139); Ibn 
‘Asakir, TdrTkh Dimashq al-kablr (45:176,177); Ibn KathTr, al- 








46 


The Ghadir Declaration 


Hadith No. 23 

Imam RazI comments on the mode of revelation of this 
verse: 

.liijj (ja lildj to (J jju/jil IgjIU 

(O (honoured) Messenger! Whatever 
has been revealed to you from your Lord, 
convey (it all to the people). 1 

_joJI 4 e_l]Ua (jj (JjJaS ^ dl]jj 

_1jl9 (ja : Jlij , 0.11J .4A.1 4_)V1 e4A La]j 

_ac. 4_jiia .aljlc. (ja jlc-j ,oVlj (ja (_]Ij ! ^-111 ,oV ja 

diaJU^al ! I—l]Ua (jjl ll lill lluA :<_Jla3 ,4_ic- Alll >>i j 

.4_Laj^aj (y&fa (J£ ^ jaj 

^^Jc. ,_jj La^aj (JjIac- Jjij J&J 

' 1C - es-^ J 

“This verse has been revealed to stress ‘All’s 
excellence, and when the verse was revealed, the Prophet 
(fiw) caught hold of ‘All’s hand and said: One who has 
me as his master has ‘All as his master. O Allah! Be his 
friend who befriends him, and be his enemy who is his 
enemy. (Soon) after this, ‘Umar (Jy) met him (‘All (4&)) 


Biddyah wan-nihayah (5:464); and TabaranI in al-Mujam-uT 
awsat (3:324#). 

Ibn ‘ Asakir narrated it through Abu SaTd al-Khudri in Tarlkh 
Dimashq al-kablr (45:179) 

SuyiitT said in ad-Durr-ul-manthur fit-tafslr bil-ma’thur 
(2:259) that the verse (5:3) revealed when the Prophet (&$■) said 
on the day of Ghadir Khum: 

.oVoVCjjfs. 

One who has me as his master has ‘All as his 
master. 

1. Qur'an ( al-Md’idah , the Table spread) 5:67. 






The Ghachr Declaration 


47 


and said: O Ibn Abl Talib! I congratulate you, now you 
are my (master) and the master of every male and female 
believer. 

“It has been narrated by ‘Abdullah bin ‘Abbas, Bara’ 
bin ‘Azib and Muhammad bin ‘All (4 k).” * 1 


1. Razi related the tradition in at-Tafsir-ul-kabTr (12:49, 50). 

Ibn Abl Hatim Razi has copied Abu Sa‘Td al-Khudrl’s 
tradition fom ‘Atiyyah al-‘Awfi in TafsTr-ul-Qur'dn-il-‘azTm 
(4:1172 # 6609) to point out that the verse (5:67) was revealed in 
praise of‘AIT bin Abl Talib (4t). 

The following also related the tradition: 

i. WahidT, Asbdb-un-nuzul (p. 115). 

ii. Suyuti, ad-Durr-ul-manthur jit-tafsir bil-ma’tliur (2:298). 

iii. AlusI, Ruh-ul-ma‘am (6:193). 

iv. Shawkam, Fath-ul-qadTr (2:60). 




48 


The Ghadir Declaration 


Hadith No. 24 

Most of the hadith- scholars have described the tradition 
given below in the mode of revelation of the verse: 

S5 > 55 4 l > 55 

(jjill All aS-11 j UojI 

Sl£j!l o^L^aJI (j j-ajq ] 

(Surely your (helping) friend is Allah 
and His Messenger and (along with them) 
are the believers who establish prayers, pay 
zakah and bow down (in humility before 
Allah (M)). 1 

^ _1c- i_: Jjsj , dc- Ail k '-• j ^uLi iH qI^e- (_jc- 

^_ a £. _SI J jAj (JjLu: dc. All L-lllla ^1 <jj ^gJc. 

All ^gAj^q All , (JjLoJI ol laC-ls doLllA 

All _k^a I' 1ft- jtdlli dale-li , Allj die- 

55 ~ £ 55 - 

(jjillj Aill 1JJ llajl 5dV! ollA ^aiu:j <11 j die. 

f> ,jj_*-SI j j SlS^jll JJj &^l >^ill (jj-a°)3j (j-jlill l_jAol 

<■' liS : Jla j ~ h aIIj die. Ail ^ 1 - .a Ail lAl^jia 

.ol-ilc- i)_ya -ilc-j ,oVIj (j-a (Jlj ! ^-^1 ,oVC5 ^*^ eV^-a 

“It is narrated by ‘Ammar bin Yasir (4&) that a beggar 
came up to ‘All (4&) and stood beside him. He was 
kneeling in prayer. He (the beggar) pulled out his ring and 
he gave the ring to the beggar. Then ‘All (4&) called on the 
Prophet ($0#-) and told him the news. At this occasion, 
this verse was revealed to him: (Surely your (helping) 
friend is Allah and His Messenger and (along with them) 
are the believers who establish prayers, pay zakah and 
bow down (in humility before Allah (iifl)). Allah’s 


1. Qur'an ( al-Ma ’idah, the Table spread) 5:55. 





The Ghadir Declaration 


49 


Messenger ) readout the verse and said: One who has 
me as his master has ‘All as his master. O Allah! Be his 
friend who befriends him (‘All) and be his enemy who is 
his enemy.” 1 


1. Tabarani related it in al-Mujam-ul-awsat (7:129, 130 # 6228), al- 
Mujam-ul-kabir (4:174 # 4053; 5:195, 203, 204 # 5068, 5069, 
5092, 5097), and in al-Mu'jam-us-saghTr (1:65). 

Ahmad bin Hambal nanated it in al-Musnad (1:119; 4:372); 
Hakim, al-Mustadrak (3:119, 371 # 4576, 5594); Diya’ MaqdisT, 
al-Ahcidith-uTmukhtarah (2:106, 174 # 480, 553); HaythamI, 
Majma‘-uz-zawa’id (7:17), Mawarid-uz-zam’an (p.544 # 2205); 
Ibn AthTr, Asad-ul-ghabah fi ma'rifat-is-sahabah (2:362; 3:487); 
Hindi, Kanz-ul-‘ummal (11:332, 333 # 31662; 13:104, 169 # 
36340, 36511); and KhatTb Baghdadi in TarTkh Baghdad (7:377). 

Hindi has written in Kanz-ul-‘ummal (11:609 # 32950): 
Tabarani related this tradition fom Abu Hurayrah (4e) and twelve 
Companions (4e), ar| d Imam Ahmad bin Hambal has related it 
lrom Abu Ayyub al-Ansari (4») and a larger number of 
Companions (40- Hakim has narrated it from ‘All (4») and Talbah 
(4») in al-Mustadrak. Imam Ahmad bin Hambal and Tabarani 
have related this tradition from ‘All, Zayd bin Arqam and thirty 
Companions (.*.)■ Abu NiTaym has copied it fom Sa‘d in Faddil- 
us-sahabah and Khatlb Baghdadi has copied it fom Anas 

Khatlb Baghdadi has copied it in TarTkh Baghdad (12:343) 
fom ‘Abdullah bin ‘Abbas (4*0 along with the words: 

.oV_5-a ^1x3 cTi 1A 

One who has me as his master has ‘All as his master. 




50 


The Ghadir Declaration 


Hadith No. 25 

<Jd)l (J^u:Jla JIS , Ajc. <Jdll (jj ^)LaC- (jC- 

_J ^g. j. - al j.aJIj A lie, Alii 

(>aJ oVjj Q* ,t_JUa ( _gji (jj ^glc. AjVjJ 

Jiaa ^gJb^.1 ^1 .iiia 4_^i (j*j ,<J^j jc. <&! 4aa 

^la j 1. >*» jl ^aa A t ja« jl .Jdll t -1^1 

. <_]^.j J)C- <Jd)l (j>»» jl 

“It is narrated by ‘Ammar bin Yasir (4&) that the 
Messenger of Allah (&$-) said: whoso believed me and 
endorsed me, I shall pass on to him the legacy of ‘All’s 
spiritual leadership. Anyone who regarded him as his 
guardian, he regarded me as his guardian, and anyone who 
regarded me as his guardian, he regarded Allah (iSfe) as his 
Guardian, and anyone who loved him (‘All), he loved me 
and one who loved me loved Allah (iSfe), and one who bore 
malice towards him (‘All) bore malice towards me and one 
who bore malice towards me bore malice towards Allah 
(iSi ).” 1 


1. HaythamI has related this tradition from TabaranT in Majma‘-uz- 
zawd’id (9:108, 109) and has called its narrators credible (thiqah); 
and Hindi copied it in Kanz-ul-ummdl (11:611 # 32958). 

Ibn ‘Asakir narrated it in Tarikh Dimashq al-kahir (45:181, 
182). 







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51 


Hadith No. 26 

4.11 j 4_ilc. cs-^ 3 * <j' >''Ac- ^ ls^J ls^ (j^ 

.oVj^ L J*i oV ^A L lA£ cJ^ 

“It is narrated by ‘All ((4®) himself) that the Prophet 
(i 5 ^) said on the day of Ghadir Khum: One who has me as 
his master has ‘All as his master.” 1 * 


1. Ahmad bin Hambal related it with a sound chain of authorities in 

al-Musnad (1:152), and Fadd’U-us-sahdbah (2:705 # 1206); Ibn 

AbT ‘Asim, as-Swmah (p.604 # 1369); Tabaram, al-Mujam-ul- 

awsat (7:448 # 6878); Hindi, Kanz-ul-‘ummal (13:77, 168 # 32950, 
36511); Ibn ‘Asakir, Tdnkh Dimashq al-kablr (45:161, 162, 163); 
and Ibn Kathlr in al-Biddyah wan-nihayah (4:171). 

HaythamT, copying it in Majma‘-uz-zawa’id (9:107), has 
commented that its narrators are credible ( rijdluhu thiqah). 




52 


The Ghadir Declaration 


Hadith No. 27 

: Jl 3 ,l«ag io All I AlC. (jC- 

Lk jla du£ :^Loj <J!j 4_ik auI ^yl' <J13 

•^j 

. 4_i]j I»3 4_Jj Clu^ (_jx :4_ic- ^3j 

“‘Abdullah bin Buraydah al-AslamT (W^ «&' l ^ a j) 
relates that the Prophet said: ‘All is indeed his 

guardian whose guardian I am. 

“Another tradition is attributed to him (that the 
Prophet said): ‘All is his guardian whose guardian I 

am.” 1 


1. Hakim related it in al-Mustadrak (2:129, 130 # 2589); Ahmad bin 
Hambal, al-Musnad (5:350, 358, 361); Nasa’T, Khasais amir-il- 
mu’mimn ‘AIT bin AbT Tdlib (pp. 85, 86 # 77); ‘ Abd-ur-Razzaq, al- 
Musannaf (11:225 # 20388); lbn AbT Shaybah, al-Musannaf (12:84 
# 12181); and ManawT in Fayd-ul-qadir (6:218). 

Hakim is of the view that this tradition is quite compatible 
with the requirements of Bukhari and Muslim for a sahih (sound) 
hadith, and narrated the tradition through another chain of 
transmission on the authority ofSa‘d bin ‘Ubaydah (4») who has 
relied on the narration of Abu ‘Awanah. He has also narrated it 
briefly on the authority of Buraydah al-AslamT (4®) at another 
place in al-Mustadrak (3:110 # 4578). 

Abu Nu‘aym related it briefly with the words — eiuS 
»V(one who has me as his master has ‘All as his master — in 
Hilyat-ul-awliya’ wa tabaqdt-ul-asfiyd ’ (4:23). 

lbn ‘Asakir related it in Tdrikh Dimashq al-kabir (45:76). 

HaythamI copied it in Majma'-uz-zawa’id (9:108) and said: 
Bazzar narrated it and its men are those of sound hadith {rijiluhu 
sahih) 

Hindi related it briefly with the words — »Vj- cuS ,> 

(one who has me as his master has ‘All as his master) — in Kanz- 
ul-‘ummdl (11:602 # 32905). 




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53 


Hadith No. 28 


The same tradition is narrated by Ibn Buraydah (4&) on the 
authority of his father in slightly different words that the 
Prophet ($$•) said: 

, AJS Ilk ! Llk jjjj. AaVi i Jli La 

t> U] >yH*Uk (jjli ^j 

,^-lAlj ll (Jya (JjJaSl lilj ,^lAl^)ll A nJo (J!ilk.j 

^ya ]j 4_ilj ...j^ok £-1 ajuu Atllj (_j>i lg ‘t-»»j 4_l^p 

“'■n. liljj ^ VI a j^aJLi !au 1 J jjujj Ij ; dilaa . ^Aii 

^k AjxiIi ^glk. Aiiajli Loa : Jla VIaia^. ^VLiVl ^k tikilil 

.^yi 

“What will happen to the people who show rudeness to 
‘All! (Beware) that anyone who is rude to ‘All is rude to 
me, and anyone who parted from ‘All parted from me. 
Surely ‘All is from me and 1 am from ‘All. He has been 
created from my clay and I have been created from 
Ibrahim’s clay and I have an edge over Ibrahim. Some of 
us are the children of others and Allah (iSfe) hears and 
knows all these things... And He is the guardian of all of 
you after me. (Buraydah (LJ) describes that) I said: O 
Messenger of Allah! Spare some of your time and extend 
your hand. I want to take the oath of reaffirming Islam at 
your hand. And I did not part from him, so much so that I 
reaffirmed my faith in Islam.” 1 


1. Tabarani narrated it in al-Mujam-ul-awsat (7:49, 50 # 6081); and 
HaythamI in Majma ‘-uz-zawa ’id (9:128). 










54 


The Ghadir Declaration 


Hadith No. 29 

(jA _1C. (jll JIS , Lo^jc aill (jjAAA (jl j^aC (jc 

A _II j A _lie <Jd)l ^dll Jla :La^_iC aill ^gjJaj 

. ^glc 0 V ja (jl^ 0 V dli£ '. ^ ^alui j 

‘“Amr bin Maymum (Wi 0 «&' y^j) has attributed it to 
Ibn ‘Abbas (W^ <&' ls^j) that the Messenger of Allah 
(ft-lfiP’) said: Surely one who has me as his master has ‘All 
as his master.” 1 


1. Ahmad bin Hambal narrated it in al-Musnad (1:331); Nasa’I, 
Khasa’is amir-il-mu’minin ‘AIT bin AbT Talib (pp. 44, 46 # 23); 
Hakim, al-Musadrak (3:132-134 # 4652); TabaranI, al-Mu‘jam-ul- 
kabir (12:77, 78 # 12593); HaythamT, Majma'-uz-zawa’id (9:119, 
120); and Muhib Tabari in ar-Riydd-un-nadrah ff mandqib-il- 
‘ashrah (3:174, 175), and Dhakha’ir-ul-‘uqbaft manaqib dhaw-il- 
qurba (pp. 156-158). 

The words of this tradition as recorded in as-Sunnah 
(pp.600,601 # 1351) by Ibn AbT ‘Asimare as fellows: 

.4_dj ( _ 5 dx3 4_ilj i"nS 

Who has me as his guardian has All as his 

guardian. 

The tradition nanated by Nasa’I has a sound chain of 
succession. 

DhahabT graded Hakim’s narrated tradition as sahih (sound). 

HaythamT has said that it has been narrated by Ahmad and 
T abaranl and its men are those of sahih (sound) hadith except Abu 
Balj FarazT while he is thiqah (trustworthy). 





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55 


Hadith No. 30 

<Jd)l u] 4-31 j 4 lie, <Jd)l <Jd)l 

.oVj^ (j^ <J£ Ijlj 

“(The Prophet ) said): Beware! Surely Allah is my 
guardian and I am the guardian of every believer, (and) 
one who has me as his master has ‘All as his master.” 1 


1. Hindi, while relating it in Kanz-ul- ‘ummal (11:608 # 32945), has 
commented that this tradition has been narrated by Abu Nu‘aym in 
Fadd’il-us-sahdbah on the authority ofZayd bin Arqam (4») and 
Bara’ bin al-‘Azib (4&). 

‘AsqalanI also narrated it in al-Isabah fi tamyiz-is-sahabah 
(4:328). 




56 


The Ghadir Declaration 


Hadith No. 31 

Sj—j— j! : Jla l jc~ aiJj (jc. 

, L_ll_klu 4_ill ^laS , jjjLill 4_ll) , A^jola]I 4_ic. au! ^ . .'--i j 

A llj A lie, aill \ . aill L*' \ 9 ALLS ! :Jlaa 

,oVlj (j-* <_)lj !^$13l ,0 ^ JA 6^ JA Cllj£ :<_)jL 

auI (Jj_ uij ciia-a_ uj Aft .*1 : Jtaa :<Jli Volvic, qa jIc- j 

,0^ ^a 1»3 ja C. 'A ^ja I (JjSJ 4 _J!j 4_llc- <Jd)l ^Ix^a 

.ol^lc. ^ya jlc-j ,oVlj (j-a (Jlj !^-»g111 

“Abu Yazld al-Awdl has related it on the authority of 
his father that (once) Abu Hurayrah (4fe) entered the 
mosque. The people gathered round him. One young man 
(from among them) stood up and said: I make you swear 
by Allah and ask you: Have you heard the Messenger of 
Allah (jsay that one who has me as his master has 
‘All as his master. O Allah! Befriend him who befriends 
him (‘All), and be his enemy who is his enemy. At this he 
said: 1 bear witness that I have heard the Messenger of 
Allah (| iffi) say this: One who has me as his master has 
‘All as his master. O Allah! Befriend him who befriends 
him and be his enemy who is his enemy.” 1 


1. Abu Ya‘la narrated it in aTMusnad (11:307 # 6423): Ibn Abl 
Shaybah, al-Musannaf (12:68 # 12141); Haythaml, Majma‘-uz- 
zawd’id (9:105, 106); Ibn ‘Asakir, Tdnkh Dimashq al-kabir 
(45:175); and Ibn KathTr in al-Biddyah wan-nihayah (4:174). 








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57 


Hadith No. 32 

<Jd)l ‘ '-' J L_lA j (_JJ Aik ui diK^Qjul : (_]la , (Jgl^ (_jc- 

L—lL^-i-^al i^ya Aid jl A ^lia , Auij : Jla ,Ajc. 

Aill (jl I igA ,kL>j aIIj AjIc. aill ^gJj^a ^J-lJI 

• ^-IkS ja duS : Jla ^la:j aSI j a aIc. ail 

“Abu Ishaq narrated that he heard Sa‘Td bin Wahb say: 
‘All (4&) took oath from the people, at which five or six 
Companions (A) stood up and bore witness that Allah’s 
Messenger had said: One who has me as his master 

has ‘All as his master.” 1 


1. Ahmad bin Hambal related it in al-Musnad (5:366), and Fadd’il- 
us-sahabah (2:598, 599 # 1021); BayhaqI, as-Sunan-ul-kubra 
(5:131); Ibn ‘Asakir, Tdrlkh Dimashq al-kablr (45:160); and 
Muhib Tabari in ar-Rivad-un-nadrah fl mandqib-il-‘ashrah 
(3:127). 

Nasa’T graded it sahlh (sound) in Khasd’is amir-il-mu’mimn 
‘All bin Abl Talib (p.90 # 83). 

Diya’ MaqdisT narrated it with a sound chain of authorities in 
al-Ahadlth-ul-mukhtarah (2:105 # 479). 

HaythamI related it in Majma'-uz-zawa’id (9:104) and 
declared that Ahmad’s men are sound (rijdluhu sahlh). 

Ibn Kathlr said in al-Biddyah wan-nihdyah (4:170; 5:462) that 
its chain of authorities is jayyid (fine). 






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The Ghadir Declaration 


Hadith No. 33 


1 _ lie. m Ail jLa^ic. Alii ^ ^ J .4*_uj (_JJ S^LaC- 

A)j| (_Jj u)^_) x^qjoi (Jya lAl^^ll ^ Ajiiil J&J AlC. Alii J 

^g 1*3 oVC! ' A ^j- 0 I (_J jkl al> jj j 4_Jlj A lie, .Jdll ^glx^a 

• I . .; Q y^ ALuj 

‘“Amlrah bin Sa‘d (W^ <&' is^J) has narrated that he 
heard ‘All (4s.) make people swear in an open plain and 
asked them who had heard the Prophet (|say that who 
has him as his master has ‘All as him master. At this six 
persons stood up and bore witness to it.” 1 


1. Nasa’T related it in Khasd’is amJr-il-mu’minin ‘All bin AbT Talib 
(pp.89, 91 # 82, 85); TabaranT, al-Mujam-ul-awsat (3:134 # 
2275); BayhaqI, as-Sunan-ul-kubrd (5:132); and MizzT in TahdhTb- 
ul-kamdl (22:397, 398). 

Ibn ‘Asakir’s narration in Tdrikh Dimashq al-kablr (45:159) 
has eighteen witnesses. 

TabaranT related it in Mu'jam-us-saglvr (1:64, 65) and it had 
twelve witnesses, including Abu Hurayrah, Abu Sa‘Td and Anas 
bin Malik (4s). HaythamT copied in Majma‘-uz-zawa’id (9:108). 




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59 


Hadith No. 34 

: Jli ,4_ic. <&l j ^ J tjj Aij (IF- 

A _SI j A lie. Alii Alii jX-ojoj (Jya '. ^USI ic. Ajad 

jjjj^a^aSlj ^Jjl (__g-jl p"' ‘ ‘’S' * pi. pLuj 

,£>Vj_a ^ S» ^ fds (j^3 ! <_]ls . Vp£joi9ji 

^1_^jjuc. Ijjl f Ua Volvic. jIc-j ,oVIj (_>* <Jlj !p$^l 

.liUSij Ij^Jia 

“Abu Tufayl narrated it on the authority of Zayd bin 
Arqam (4&) that ‘All (4a) asked people on oath who among 
them had heard the Messenger of Allah ($J$ i ) say on the 
day of Ghadir Khum: Don’t you know that I am nearer 
than the lives of the believers? They said: Why not! He 
said: One who has me as his master has ‘All as his master. 
O Allah! Befriend him who befriends him (‘All) and be 
his enemy who is his (‘All’s) enemy. (At Ali’s 
conversation,) twelve persons stood up and bore witness 
to this incident.” 1 


1. Tabaranl related it in al-Mujam-ul-awsat (2:576 # 1987); 
HaythamI, Majma'-uz-zawa’id (9:106); Ibn ‘Asakir, Tartkh 
Dimashq al-kabtr (45:157, 158); Muhib Tabari, ar-Riydd-un- 
nadrah ft mandqib-il-'ashrah (3:127); Hindi, Kanz-ul- ‘ummal 
(13:157 # 36485); and ShawkanI in Darr-us-sahdbah (p.211). 





60 


The Ghadir Declaration 


Hadith No. 35 


I W'C - is ^J O^J tji : ^ 3UM if- 

^a—ui ^_ya 4_x^.^)ll ^ Ajc. Alii ^gjJaj ^Ic. AkjLj I VIS 

VI ^xi. JJAC- alm^ 4_Jlj A lie. Zill ^gAj^g aill 

^ V ‘ ^ » aiIjuj Cj^ 3 ajjuj ■ a juj cl)^ i cJIS . 

^1*J dj^! pi ‘ ‘'j) aJIj a_ lie. aSjI ^glj^a auI d^j^j I t^9 A L 

_J ^_Ijl ail (_>ud! "p^- A_ic- ail ^gjJaj 

! r g.wi , e Vj* Jxi aVj* i> !^l :dis .^L :ljJIS 

.oblx. (_J>J aIc-j ,£>Vlj (ja> dlj 

‘Sa‘Id bin Wahb and Zayd bin Yuthay‘ (W^ ■*' l^=j) 
narrate that ‘All (4&) made people swear in an open plain 
and asked anyone to stand up who had heard the Prophet 
(ftjMp-h say something on the day of Ghadir Khum. The 
narrator says: Six (men) from SaTd’s side and six from 
Zayd’s side stood up and bore witness that they had heard 
the Prophet say about ‘All (4®) on the day of Ghadir 

Khum: Is Allah not nearer than the lives of the believers? 
The people said: Why not! Then he said: O Allah! One 
who has me as his master has ‘All as his master. O Allah! 
Be you his friend who befriends him (‘All), and be his 
enemy who is his (‘All’s) enemy.” 1 


1. Ahmd bin Hambal related it in al-Musnad (1:118); Ibn Abl 
Shaybah, al-Musannaf (12:67 # 12140); TabaranI, al-Mujam-ul- 
awsat (3:69, 134 # 2130, 2275), al-Mujam-us-saghTr (1:65); Diya’ 
MaqdisI, al-Ahadlth-ul-mukhtarah (2:105, 106 # 480); Abu 
Nu‘aym, Hilyat-ul-awliya’ wa tabaqat-uTasfiya' (5:26); Ibn 
‘Asakir, Tarikh Dimashq al-kablr (45:160); and Hindi in Kanz-ul- 
‘ummdl (13:157 # 36485). 

Nasa’T narrated it with sound ( sahTh ) chain of authorities in 
Khasd’is amir-il-mu’mimn AIT bin AbT Talib (pp. 90, 100# 84, 95). 

Haythami said in Majma‘-uz-zawd’id (9:107,108) that 
TabaranI’s chain of authorities is hasan (lair). 




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61 


Hadith No. 36 


J Lie. CLlJlgJi : Jl£ jl? L] gjl jll -llC- (jc. 

(Jj_ ujj !kul :^U]I Auili <ic. kill 

l!u£ ^ja (JjiiJ 4_Jlj A lie, <Jdll <Jdll 

LSI ^alai AiC- (_ 1 ^ - Ag juo 3 La] ^gJa -3 

Lil .'ig >«) :l jlUa ,^aa^I ^1 jiaji LjjAj _>Lac. 


uoa 


‘. ^ _:s. jjAe. |ajJ <_]jkj aJIj A lie. .Jdll ^glx^a aill 

:1—lias ?pg"ilg J cs^-'jj'j , ^g-LUfij] ^JA (_JJAa j$a]Lj ^Jj] C_buj] 

,6^JA gJ*i ja l1la£ (_>a^ • (J^ l^dd Lj ’ls - ^ 

.oIaIc. ^ja Alc.j ,£>Vlj (j-o (Jlj 

‘“Abd-ur-Rahman bin AbT Layla narrates that I saw 
‘All (4®) in a vast plain. At that time he was asking people 
on oath that anyone who had heard the Messenger of Allah 
(i iiffi) say on the day of Ghadir Khum — one who has me 
as his master has ‘All as his master — should stand up and 
bear witness. ‘Abd-ur-Rahman said: At this twelve Badri 1 
Companions (40 stood up as I am looking at one of them. 
Those (Badri Companions) said: We bear witness that we 
heard the Messenger of Allah (^j 1 ) say on the day of 
Ghadir Khum: Am I not nearer than the lives of the 
believers and are not my wives their mothers? All of them 
said: Why not, O Messenger of Allah! At this he said: One 
who has me as his master has ‘All as his master. O Allah! 
Befriend him who befriends him (‘All) and be his enemy 
who is his (‘All’s) enemy.” 2 


1. The Companions (4») who took part in defensive war fcught at the 
plain of Badr near Medina alter the aggression of Makkans on 
Medinan Muslims. 

2. Ahmad bin Hambal narrated it in al-Musnad (1:119); TahawT, 
MashkaTul-dthdr (2:308); Diya’ MaqdisI, aTAhadith-ul- 
mukhtdrah (2:80, 81 # 458); KhatTb Baghdadi, Tdrikh Baghdad 
(14:236); Ibn ‘Asakir, Tdrikh Dimashq al-kahir (45:156, 157); Ibn 






62 


The Ghadir Declaration 


Hadith No. 37 


U —i CPj L>i ’ J* L>1 JJCP 


'2k^. J alii C I.‘Ua"i Ajc. Ail I c5 jJsj Lie- ljjt_Aja) :l jllij , X-iL 

_C- (JjSj ~ h n j) A.SI j A_Ac. Aill Aill ^Qjol 

All I « * ti^ L ‘ ^ I^3^__Lu 3 ^yaiC- All^lj ^lii3 , La] , 

(_j_ a ^jjAaJ^aILj >■ - Imll ! Jlfl ~ L A.SI j A_llc- All I ^Aj^j 

: Jlaa )LS Ac. au Akli : JIS !<&l Jjjaj L )(J _L :lj5la V^jaiil 

(_j._A jlc.J ,oVIj (_JX (Jlj ! Wl ,0 'i JA 1^3 tfi JA CCA ^JA 

,j_ a j _kAijlj ,A >>»» n ^ja (jink jl J ,A_y^.l ^ja L- 1*0 j jol^lc. 

.aJaL ^j-a 

“Amr bin Dhl Mur, Sa‘Id bin Wahb and Zayd bin 
Yuthay '(,:-■) narrate that we heard ‘All (4fc) say: I want to 
ask every man on oath who may have heard the Prophet 
([ iiffi) say this on the day of Ghadir Khum. At this thirteen 
men stood up and bore witness that the Messenger of 
Allah (Mp) said: Am I not nearer than the lives of the 


Athir , Asad-ul-ghahah (4:102, 103); Ibn Kathir, al-Biddyah wan- 
nihdyah (4:170; 5:461, 462); and ShawkanI in Darr-us-sahabah 
(p.209). 

Ibn 1 Asakir related it from Ziyad bin Abi Ziyad too in Tankh 
Dimashq al-kabir (45:161). 

Muhib T abari related it fom Ziyad bin Abi Ziyad in ar-Riydd- 
un-nadrah fi mandqib-il-‘ashrah (3:128). 

Haythami says in Majma‘-uz-zawa’id (9:105, 106) that it has 
been narrated by Abu Ya‘la in al-Musnad (1:257 # 563) and its 
men are thiqah (trustworthy). 

Hindi says in Kanz-ul-‘ummdl (13:170 # 36515) that this 
tradition has also been narrated by Ibn Jarir, Sa‘Td bin Mansur and 
Ibn Athir Jazan. 

Ahmad bin Hambal has related the tradition from Ziyad bin 
Abi Ziyad also in al-Musnad (1:88); and Haythami has copied it in 
Majma'-uz-zawa’id (9:106) and declared its men trustworthy 
(i rijaluhii thiqah). 





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63 


believers? All of them said: Why not! O Messenger of 
Allah. The narrator says that he then caught hold of ‘All’s 
hand and said: One who has me as his master has ‘All as 
his master. O Allah! Befriend him who befriends him, and 
be his enemy who is his (‘All’s) enemy, love him who 
loves him (‘All), bear malice towards him who bears 
malice towards him (‘All), help him who helps him (‘All) 
and degrade him who (tries to) degrade him (‘All).” 1 


1. HaythamI said in Majma'-uz-zawa’id (9:104, 105) that Bazzar 
related it in al-Musnad (3:35 # 786) and called its men sahlh 
(sound) except Fitrbin Khalliah while he is thiqah (trustworthy). 

Tahawl related it in Mashkal-ul-dthdr (2:308); Hindi, Kanz-ul- 
‘ummal (13:158 # 36487); Ibn ‘Asakir, Tdrikh Dimashq al-kabir 
(45:159, 160); and Ibn Kathlr in al-Biddyah wan-nihayah (4:169; 
5:462). 




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The Ghadir Declaration 


Hadith No. 38 


Adc. i.>t j Ijlr- d l3L^Qjai : Jli , j^c. jILIj ,jc. 

A lie- All I 11 A3 All I (_]^uaj ^ (_)jl_i]l ■ ‘i j jSI 

^jJuC. AjLLi ^iai icJis La (JjSj ~ L n^j A_llj 

A _SI J A_lie. Alii ^g-ik^a Aill I^js-ojoj ^-i! Ij^-tuS 

. eV_$-a ^ \x ^ 6^ JA dljS (JyA : (_J jSJ ^ia)j 

“Zadhan bin ‘Umar has narrated: I heard ‘All (4&) in a 
meeting ask people on oath: Who has heard the Messenger 
of Allah (faffi) say something on the day of Gadhlr Khum? 
At this, thirteen men stood up and they confirmed that 
they had heard the Messenger o f Allah say this: One 


who has me as his master has ‘All as his master. 


1. Ahmad bin Hambal narrated it in al-Musrtad (1:84), and Fadd’il- 
us-sahdbah (2:585 # 991); Ibn AbT ‘Asim, as-Sunnah (p.604 # 
1371); TabaranI, al-Mu'jam-ul-awsat (3:69# 2131); Bayhaqi, as- 
Sunan-ul-kubra (5:131); Abu Nu‘aym, Hilyat-ul-awliya’ wa 
tabaqdt-uTasfiyd’ (5:26); Ibn JawzT, Sifat-us-safwah (1:313); 
HaythamT, Majma ‘-uz-zawd 'id (9:107); Hindi, Kanz-ul-‘ummal 
(13:158 # 36487); and Shawkanl in Darr-us-sahabah (p.211). 

Ibn Kathlr in al-Biddyah wan-nihdyah (4:169) has copied the 
tradition on the authority of Zadhan Abu ‘Umar and has put the 
number of witnesses at twelve. 

Ibn Kathlr has put the number of witnesses at thirteen in the 
tradition narrated through Zadhan who narrated it on the authority 
of Ibn ‘Umar in al-Biddyah wan-nihdyah (5:462). 





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65 


Hadith No. 39 


J : <^1 lH jl! ^c- jc- 


All j; - y _ ^XujV' L -l Ji iJ l^ya! All - A ' • , 4 r - 


ill 


: Jj_9J ,cS^J AAI fL-J 4-51J 4_iic. All ^gjj^g 

L) , ( __ s -5j tl^jlls V^£jjiijl (_j-a yjiax^a Ll ^Jjl LlLuJI 

iy* (Jlj !^_151 , 0 ^ ja oVj-a l1u£ y* : Jli !Ail 
• 4.5.1A (_j-a <_J.lA.lj ,oji.Ql (_j-a ^)>.Vll j ,o|jlc- (_j-a jlc-j ,£>Vlj 

L^3 , ^ ^3 T\<, J , 1 j^_joj3 ^Ls.j y ds - ^33 , *ja3 fis Vj 

. l^j-aC- VI Lu^l (_J-o I^ji3 

“It is related by ‘Abd-ur-Rahman bin AbT Layla that 
‘All (4a) addressed (the people) and said: I make the 
person swear by Allah (dtl) and Islam to come forward 
who may have heard the Prophet (j^j 1 ) say on the day of 
Ghadir Khum while holding my hand: O Muslims! Am I 
not nearer than your lives? All of them said: Why not! O 
Messenger of Allah. He said: One who has me as his 
master has ‘All as his master. O Allah! Befriend him who 
befriends him and be his enemy who is his (‘All’s) enemy, 
assist him who assists him, help him who helps him and 
disgrace him who (wishes to) disgrace him (‘All). At this, 
more than thirteen persons stood up and bore witness and 
those who concealed these facts turned blind or died of 
leprosy.” 1 


1. Related by Hindi in Kanz-ul-'ummal (13:131 # 36417). 

Ibn Athlr narrated it in Asad-ul-ghdbah (3:487) through Abu 
Ishaq who had said: YazTd bin Wadl‘ah and ‘Abd-ur-Rahman bin 
Mudlij suffered because they concealed the tacts. 

Ibn ‘Asakir related it in Tarikh Dimashq al-kabir (45:158). 





66 


The Ghadir Declaration 


Hadith No. 40 


-1C. 


ill 


^^Jc. AkjLj : Jli , AjLj ji X- A1 ^3 VI (jc. 


~ 1 ■ jj A.II j A lie- Jd)l ^gAj^a jX-ojoj (J^a * _)il ^3 (_jj_ill 

Jj— J (j* V] Vj ,^la V] Jla La ,^L jj-ic- 

JjoiC- AjuJaJ jilia ,(Jj3j ^aLuoj A_llj A jig. aSlI ^Ix^a L)l 

(j—^ JJ -^ U—i ®J^ J^J >l 5 jL^ajVl 4-1 Jjl Jji ‘(=443 

,cll-jlii (jj A-ajjAj , L i | jK jj ,S_lijj jj'j ,j* ^-\A 

_ uJI S.3La. (jj , (_g jlj^ajV 1 dljlj (jj L)l AjC-j 

jLI y <~- (j J jl <ax_illj iL$j^ l— ijl G. (Jj -llAC- j 

AJL_Jai j_Jj ,(jjl_k^aj^l A-*jJlj (JJ ClljLj )( JjL^ajVI 

L)l ^g_iJaj >.WjH L_lj AJC. (Jj AlC-j , (_$ jL^ajVl 

aJI j a jIc. auI ^ii^a auI Lx-ajuu LI ^ julj : l^jllia _ jc- 

»U^j —^ c^j Llj gJj J^.j jc. LjI jj !VI : Jjsj 
jlc-j ,oVIj j* (Jlj la^lll ^^-lx.3 oVdlj£ (J^a !VI 

J_o jc-lj *^*»» j' L>° (jA» j| J ,A_j^.l j* i_L^.lj ,oLlc. (Ja 

. AjIc-I 

“Asbagh bin Nubatah has narrated that ‘All (4j made 
people swear in an open plain and asked anyone who had 
heard the Prophet (ftJft) say this to stand up. At this more 
than thirteen persons stood up including Abu Ayyub al- 
Ansari, Abu ‘Amrah bin ‘ Am r bin Muhsan, Abu Zaynab, 
Sahl bin Hunayf, Khuzaymah bin Thabit, ‘Abdullah bin 
Thabit al-Ansarl, Hubsha bin Junadah as-SalulT, ‘Ubayd 
bin ‘Azib al-Ansarl, Nu‘man bin ‘Ajlan al-Ansarl, Thabit 
bin WadT‘ah al-Ansarl, Abu Fadalah al-AnsarT and ‘Abd- 
ur-Rahman bin ‘Abd Rab al-AnsarT (4j. All of them said: 
We bear witness that we heard from the Messenger of 
Allah Beware! Allah (M) is my Guardian and I am 

the guardian of the believers. I warn you! One who has me 












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67 


as his master has ‘All as his master. O Allah! Befriend 
him who befriends him (‘All) and be his enemy who is his 
(‘All’s) enemy, love him who loves him (‘All), bear 
malice towards him who bears malice towards him and 
help him who helps him (‘All).” 


1. Ibn Athlr narrated it in Asad-id-ghabah fi ma'rifat-is-sahabah 
(3:465); and Tahawl in Mashkal-ul-dthdr (2:308). 

Ibn Athlr narrated it through Ya‘la bin Murrah in Asad-ul- 
ghabah fi ma'rifat-is-sahabah (2:362) and mentioned YazTd or 
Zayd bin Sharahll among the witnesses. Najiyah bin ‘ Amr was also 
mentioned among the witnesses at another place (5:282). ‘Amir bin 
Layla has been mentioned in another tradition through Ya‘la bin 
Murrah (3:137). 




68 


The Ghadir Declaration 


Hadith No. 41 

_Sc. 4^_kSolLu:! : (Jla ,Ajc. All a3jl (_JJ Alj (jc. 

All j 4_ilc. Ail ^li^a (^g-iiSI j Ail Aiiji : Jlia , (j^liSI 

^_ya (Jlj !^-UI ,0^ja eV JA du£ S^ISI .(JjSJ ^aiiaij 

- ^ >Jd9 ^y2uC. A -1. -' .filjlc. ^yA jlc-^j ,0^/1^ 

“Zayd bin Arqam (^>) has narrated that ‘All (4&), 
asking people to bear witness, said: I make you swear if 
anyone of you heard the Prophet (fyffi) say: O Allah! One 
who has me as his master has ‘All as his master. O Allah! 
Befriend him who befriends him (‘All) and be his enemy 
who is his (‘All’s) enemy. So on this occasion sixteen men 
stood up and bore witness.” 1 


1. Ahmad bin Hambal nanated it in al-Musnad (5:370); Tabaranl, al- 
Mujam-ul-kabTr (5:171 # 4985); Ibn Kathlr, al-Bidayah wan- 
nihdyah (5:461); and Muhib Tabari in ar-Riydd-un-nadrah ft 
mandqib-iT'ashrah (3:127), and Dhakha’ir-uTiiqba ft mandqib 
dhaw-il-qurba (pp.125, 126). 

HaythamT has said in MajnuT-uz-zawd’id (9:106) that those 
who concealed the fects lost their eyesight. 





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69 


Hadith No. 42 


^ ^ 4_ic. <Jdj| Uc. (jl -Ixjuo (_jJ ^LaC. (_jC- 

auI <Jj_ujj £-a, _ui kul Aiidl ,^aUj lilj 

.■a I*s o '!<■''A ;(_Jjkj al >jjj aJIj a jic. aiil ^gli^a 

Oil i^x^ojuj 1 3~$ 1 y i . S ~- 4_jjLoJ 

. t£il j (JjL ~ 1 ‘ nj) 4_Ilj A ilc- 

‘“Umayr bin Sa‘d narrates that he heard ‘All (40 
gathered people in an open plain and I bear witness to it. 
So he said: I ask on oath if anyone had heard the Prophet 
(l^ i ) say: One who has me as his master has ‘All as his 
master. Eighteen persons stood up and bore witness that 


they heard the Prophet 


say this.” 


1. HaythamT, relating this tradition in Majm ‘-uz-zawa 'id (9:108). has 
said that it has been narrated by Tabaram and its chain of 
authorities is lair ( isnaduhu hasan). 

Ibn ‘Asakir related it from ‘Umayr bin Sa‘Td in Tarikh 
Dimashq al-kablr (45:158), and through ‘Umayr bin Sa‘d too. The 
latter has twelve witnesses. 

Ibn Kathlr has related it from ‘Umayr bin Sa‘d in al-Bidayah 
wan-nihayah (4:171; 5:461) and it has twelve witnesses, including 
Abu Hurayrah, Abu Sa‘Td and Anas bin Malik (it). 

Hindi copied it in Kanz-ul-‘ummal (13:154, 155 # 36480); and 
ShawkanI in Darr-us-sahdbah (p.211). 




70 


The Ghadir Declaration 


Hadith No. 43 


Ajc. c _ s Jc. : (JIS , ^1 (jc. 

alii ^Aj J i ^a! cj^ atll Aklu! 1 (Jla , A l^^ll 

1_ al £-ojoi La , jjAC- ^Jj (J jkl ~ 1 1 »'j; A_JI j A lie. Aill ^ L 

(_)jl_j ^1_ka ‘ ->j» i _jjI JlSj— ^UJI ^»lka , ^»la 

_il (JjaLijI :(jjlll] JUa ,o^±i eiAl (j^ I Lia—jjii£ 

: Jl_a !<Jdll (_J^u:^) ll ?pg .«ail ^_ya (jjiaj^lj ^gJjl 

_a jlc-j ,eLMj (_jx (JIj ! \\\ ,oV _J«a 1^3 £>V _ 9 <a Clu£ ^ya 

(j_1 J_jj fnoU llui (jl£j dla. jAQ : J15 . oljlc. 

JjL Ajc. All I Uk ljulu ^gjl :aJ ciiika , Jjjl 


iS^J 

A_ik. Aul L Aul 


l Ix^xjj 


Aa j£li Loa :Jla .IL£j 

. aJ ci! L <_]jkj Ail j 


“Abu Tufayl has narrated that ‘All (4&) gathered the 
people in an open place and said to them: I make every 
Muslim swear and ask him if he has heard the Prophet 
(/fyp) say something (about me) on the day of Ghadir 
Khum, he should stand up. At this, thirty persons stood up 
— while Abu Nu‘aym said that a larger number of people 
stood up — and they bore witness that (we remember that 
time) when the Messenger of Allah (fklffi) said to the 
people while holding your hand: Do you know that I am 
nearer than the lives of the believers? All of them said: 
yes, O Messenger of Allah! Then he said: one who has me 
as his master has this (‘All) as his master. O Allah! 
Befriend him who befriends him (‘All) and be his enemy 
who is his (‘All’s) enemy. The narrator says that when I 
came out I had some doubt. In the meantime, I met Zayd 
bin Arqam (4&) and told him that I had heard ‘All (4&) say 
this. At this Zayd bin Arqam (4®) said: how can you deny 





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while I have myself heard the Messenger say this 

about ‘All (4&)?” 1 


1. Ahmad bin Hambal related it with sound chain of authorities in al- 
Musnad (4:370), and Fadd’iTus-sahabah (2:682#1167); Bazzar, 
al-Musnad (2:133 # 492); Ibn AbT ‘Asim, as-Sunnah 

(p.603#1366); BayhaqT, tis-Sunan-ul-kubra (5:134); Ibn ‘Asakir, 
Tdrikh Dimashq al-kabir (45:156); Muhib Tabari, ar-Riyad-un- 
nadrah fi manaqib-il-'ashrah (3:127); HaythamT, Majma‘-uz- 
zawd’id (9:104); Ibn KathTr, al-Biddyah wan-nihdyah (5:460, 461); 
and ShawkanT in Darr-us-sahabah (p.209). 

Nasa’T, in addition to Abu Tutayl. has also narrated it on the 
authority of‘Amir bin Wathilah. 

Ibn Hibban said in his as-Sahih (15:376#6931) that its chain 
of authorities is sahlh (sound) and its men are thiqah (trustworthy). 

Hakim graded it sahih according to the conditions of Imam 
Bukhari and Imam Muslim in al-Mustadrak (3:109#4576). 

TabaranI narrated it briefly in al-Mujam-ul-kablr 
(5:195#5071). 

Ibn Athlr narrated in Asad-ul-ghabah fi ma ‘rifat-is-sahabah 
(6:246) that seventeen persons witnessed the event. 

Ibn KathTr has written in al-Biddyah wan-nihdyah (4:171) that 
rahbah means an open place in the mosque ofKuia. 

HaytamT has written in as-Sawd'iq-uTmuhriqah (p.122) that 
thirty Companions (4») have narrated this tradition and its 
numerous chains of authorities come under the category of sahih 
(sound) and hasan (lair). 

Abu Mahasin copied the tradition in al-Mn ‘tasar min-al- 
mukhtasar min Mashkal-il-dthar (2:301). 




72 


The Ghadir Declaration 


Hadith No. 44 

gj ^ J es-ij J cU. :Jli ,l!i J=JI (jc. 

: <_JVa !liV ja L lilJc. :ljllaa ,A^ j!H Aic. auI 

<Jd)l Lulajoj Vt_J^)C. ^aj3 ^Ijl j ja gyj£l 

(_jli 6^ ja <■' ' *A I (_J jSj JJ Jc. |ajj aJIj A lie. All 

o^ 1 •clJI jujS , ~""'*, n >i a Lola Jla liA 

All ^gjJaj ..-TlVI l_ljj] j^L^ajVI gya ^)SJ 1 l^jlla 

. Ajc. 

“Riyah bin al-Harth has narrated that a delegation met 
‘All (4®) and said: O our master, May God bless you! ‘All 
(4&) asked: how am I your master as you are Arabs (and 
they do not readily acknowledge someone as their leader)? 
They said: we have heard it from the Messenger of Allah 
(fon the day of Ghadir Khum: one who has me as his 
master, surely he has this (‘All) as his master. Riyah said: 
when those people left, I asked him: who are these 
people? He said: it is a delegation of (Medinan) Helpers 
and Abu Ayyub al-Ansar! (4») is also one of them.” 1 


1. Ahmad bin Hambal related it in al-Musnad (5:419), and Fada’il- 
us-sahabah (2:572#967); Ibn Abl Shaybah, al-Musannaf (12:60 # 
12122); TabaranI, al-Mu'jam-uTkabTr (4:173, 174 # 4052, 4053); 
Muhib Tabari, ar-Riyad-un-nadrah fi mandqib-iT'ashrah (2:169; 
3:126); and Ibn Kathlr in al-Biddyah wan-nihayah (4:172; 5:462). 

HaythamI has declared the narrators of this tradition 
trustworthy ( thiqah ) in Majma'-uz-zawa’id (9:103,104). 

Ibn ‘Asakir narrated it in Tdrikh Dimashq al-kabir through 
Ziyad bin al-Harith (45:161), Hasan bin al-Harith (45:162), and 
Riyah bin al-Harith (45: 163). 

Ibn Athlr narrated through Zirr bin Hubaysh in Asad-ul- 
ghabah fi ma'rifat-is-sahdbah (1:672) that twelve Companions 
including Qays bin T habit, Hashim bin ‘Utbah and Habib bin 
Budayl acknowledged ‘All ( 4 ®) as their master. 







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73 


Hadith No. 45 



,AS 1_ula At jlj JSj I'Lic. <Jd)l t J ^aC. (_jC- 

L-ilUa (jj jUulj IjiA tillijj LS ln :<Jlaa 

(j>»g i_3 Jlaa ,<ic. <Jd)l ^jJaj 

<J1 Aa±A±} A > ul^. ^ ^jc. 4_ic. ahl > j 

J ^ Vj aj iS^JA (_S ji' : Jla ,j_H3 jV' 

• aLoi^ 

“It is narrated by ‘Umar (4&) that once a person had an 
argument with him. He said: the man sitting here will 
decide between you and me, and he pointed towards ‘All 
(4fc). That man said: this pot-bellied person (will decide 
between us)! ‘Umar (4®) rose from his seat, caught him by 
the collar and lifted him from the ground. Then he said: 
Do youknow that the person you consider worthless is my 
master as well as the master of every Muslim.” 1 


1. Muhib Tabari has said in ar-Riyad-un-nadrah JT manaqib-il- 
‘ashrah (3:128) that Ibn Samman has documented this narration. 






74 


The Ghadir Declaration 


Hadith No. 46 

, (jl n j 6£.L^. 4_ic. jaC. ^jC-j 

U Ll 1 111 (_j^a3l ‘ Aic. <Jdll j. '-< j \x ] <_Jla3 
L_JJj3 i>4; IjlA :LaA^.I (Jla3 ,44c. )r~- 

1 a - ^ v ;j ;<_]laj , a j-iillj 44c. 4il a ^ac. 4_JI 

U—^2 O^J >l>A>* J LS^J* C>° c5 J-^ 

. J}^J £>V 

“It is narrated by ‘Umar (4&) that two Bedouins came 
to him disputing with each other. He said to ‘All (4®): O 
Abu Hasan: decide between these two. So he decided 
between them (and settled their dispute). One of them 
said: Is he the only one left to decide between us? (At 
this) ‘Umar (4a) moved towards him and caught him by 
his collar and said: May you be dead! Do you know who 
he is? He is my master and the master of every believer 
(and) one who does not acknowledge him as his master is 
not a believer.” 1 


1. Muhib Tabari has narrated this tradition in Dhakhd’ir-id-'uqbd fi 
mandqib dhaw-il-qurba (p. 126), and says that Ibn Samman has 
mentioned it in his book al-Muwafaqah. He also narrated it in ar- 
Riydd-un-nadrahft mandqib-il-‘ashrah (3:128). 








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Hadith No. 47 

(jl—£ qa ^gJc. :<_)!i ,4_ic. is^j u^ 

. ~ 1 j. njj 4.II j A ilc. Alii lkAlii 

^g_LtJ _k^aJ tiljl :A_ic. ^dll ^g t. '-' J ^ja»1 (_Jj 3 |a]Luo (_jc- 

aill t_lLajk^al A-Jt-L, La lljjai A.1C. ^Sll > J 

• ja A_j| ; (Jls .L.ij A_Ilj A_ilc- Alii ^glk^a 

“‘Umar (4&) said: one who has Allah’s Messenger 
as his master has ‘All as his master. 

“Salim narrates: ‘Umar was asked why he always 
treated ‘All (4i>) differently from other Companions (d%). 
(At this) ‘Umar (4&) replied: Indeed that (‘All) is my 
master.” 1 


1. Related by Muhib Tabari in ar-Riyad-un-nadrah JT mandqib-il- 
‘ashrah (3:128). 

Ibn ‘ Asakir narrated it in Tarlkh Dimashq al-kablr (45:178). 






76 


The Ghadir Declaration 


Hadith No. 48 


(_jj l_l dill : Jla (_JJ AjJj (_jc- 

Jlia , A_i]| i“'/vVa"iQ , U* j A_ic. Alii t<a^) Ajc. 

:diia ^ : Jli .(jlija :dJa Vdijl (j^a 

:Jlia .d^ai :Jlii ^ ^ : Jla .^dU 


.di£joi V^gJc. ^ : Jla .^Jc. : diia ?^j11a LS li (_$\ ^ 

(_jj t _ s -lc. alilj Ijlj : Jla j ^Jc. °cj ^jCa^a ; Jla 

!j*-a _ uj Sac. ^ Yi.w : Jla ,A_g_^.j .nil <■ jlllo 

^J*a C' ~A (_j>a ; Jjkj ~ l > jjj aJI^ 4_iic- iul ^ l l ^gjJI 

jl 4_ jLo J1_a VaJUiJ ^IxaCi ^S, L : Jla .0 

U—?' O?' Jl^j - IJjjl ‘ ad A laC-l I Jla ^glllLa 

aSlI ^ »/i j L_lilia ^gjl (jj ^gic- AllV jl- Ijlill (jJ 111 ; Cjll 

.iilf.ljiaj ^plj La Jla ‘ J ljJ' ji 3 lilalfi : Jla ,A_ic- 

“Yazld bin ‘Umar bin Muwarriq narrates: At one 
occasion I was in Syria when ‘Umar bin ‘Abd-ul-‘Aziz 
(4j was ladling out his blessings to the people. So I went 
to him, he asked me which tribe did 1 belong to? 1 said: to 
Quraysh. He asked: which (branch) of the Quraysh? I said: 
Ban! Hashim. He asked: which (family) of Ban! Ha shim. 
The narrator says: I kept silent. He asked (again): which 
family of Ban! Hashim? 1 said: (the family) of master 
(mawla) ‘All. He asked me: who is ‘AIT? I kept quiet. The 
narrator says he placed his hand on my chest and said: By 
God! I am a slave of ‘All bin Abl Talib (4&). And then 
added: I have heard countless people say that they heard it 
from the Prophet ({>$&): one who has me as his master has 
‘All as his master. Then he asked Muzahim: How much 
are you giving to the people of this category? He replied: 
hundred or two hundred dirhams. At this he said: give him 
fifty dinar on account of his nearness to ‘All bin Abl Talib 







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77 


(4&) — and (according to the tradition) narrated by Ibn 
Abl Dawud (he directed that he should be paid) sixty dinar 
— and (facing him) he said: you go back to your city and 
you will get your share equal to that of your tribesmen. 1 


1. AbuNu‘aym related it in Hilyat-ul-awliya’ wa tabaqdt-uTasfiya’ 
(5:364); Ibn ‘Asakir, Tdrikh Dimashq al-kablr (48:233; 69:127); 
and Ibn Athlr in Asad-ul-ghabah fi ma ‘rifat-is-sahdbah 
(6:427,428). 




78 


The Ghadir Declaration 


Hadith No. 49 

_ a£- (_jj Ala. oAila. La I : Jli • • - cS J* jJI 

: J jL ^buj iJI j A lie. Alii L. UiU..1 :JIS -ujL* 

VIJ A1 *_a_ujj , ^)llll ^ya oAxLa I jlllls b<a»*i«a ^Jc. l—Il.i£ ^yA 

jjAc. LaIs ,£-b jll A ya. ^a <_S^i^ajl A3j I <_] jil , LiAj^a 

: JlAj ,4_ic. All ^glc. Aaj Aalj IjjJaa. (_yJj]| ^slij 

(j._ a aI _c.j ,eVlj <Jlj !^III Ia^s 4_Jj dii£ ^a 

.able- 

dulj Ia$j LjA^A V ‘lSJ^ tToq :Zul JIa 

(jl !alilj : Jlia , Aic. JjI ^ ^ J ^Ic. G' “' ‘^Lbl ^lLa 

I g j dll A_ al La AJiC- Zll * ^Jc. cJ^ ‘ ■'**'* L>® (_£Aic. 

. dilla] 

“It is narrated by Zuhrl that Abu Junaydah Junda‘ bin 
‘Amr bin Mazin said: I heard the Prophet (ftjffi) said: 
whoso deliberately lied about me will go to hell 
straightaway. I have heard it myself or I may grow deaf in 
both ears. The Prophet (<$$') returned from Hajjat-ul- 
wada‘ and arrived at Ghadir Khum, and addressed the 
people. He said while holding ‘All’s hand: one who has 
me as his guardian has this (‘All) as his guardian. O 
Allah! Befriend him who befriends him (‘All) and be his 
enemy who is his (‘All’s) enemy. 

“‘Ubaydullah said: I said to Zuhrl: Don’t say these 
things in Syria, otherwise, you will hear so much against 
‘All (4®) that your ears will get sore. (In reply to it) Zuhrl 
said: By God! There are so many qualities of ‘All (4a) safe 
and secure with me that if I narrate them I may be 
murdere d. 


1. Related by Ibn Athir in Asad-id-ghabah fi ma'rifat-is-sahabah 
( 1 : 572 , 573 ). 














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79 


Hadith No. 50 


(_}_4_iliuo :Jl£ ,4_ic- All k '-• J (_jJ j^aC. (_jC- 

IjAij_kil (jj ! jj _ ac. Li :4J JUa ,4_ic. kul ^ >>ij ^glc. ^jc. 

i* ' A ; (J jSj al > jj j 4j|j 4 lie- All All l^yLXjoi 

Ijlj : j jac. (_Jlia lillli (3^ cs - ^ 

4 lie- All k All j 4 jl -s. i ^ya .1^.1 jjaJ 4_il '. AIai jl 
.4jc. Ail ^ j.>i j ^gic. i _ial i ■» (Jiia i_ial i ^ 4 J ^Loij 4.JI j 


“ Amr bin al-‘As (4®) narrates that someone asked him: 
O ‘Amr! Our elders heard it from the Messenger of Allah 
($P) about ‘Ali: one who has me as his master has ‘All as 
his master. Is it correct or not? ‘Amr said: it is correct, 
and may I add that no one among the Companions 
deserves to be praised more than ‘All (4 k ).” 1 


1. Related by Ibn Qutaybah in al-Imamah was-siyasah (1:113). 






80 


The Ghadir Declaration 


Hadith No. 51 


Jill ixixiC. : Jli ,Ajc. Jill ^glc. (jC- 


J J( ^giik Ifrllm ■‘LaLaxJ JJ^C- 


I . - /( > 


a£j!>Laj (jj Kj jAj ^gjAxil jc- Jill (j) • l]^3 

4_jLo*JI (jl : Jlia , 4 _a*JI o^a 

It is narrated by ‘All ((4s) himself). He said: on the 
day of Ghadir Khum, the Messenger of Allah (fciffi) had a 
turban tied round my head (as a symbol of honour) and let 
the loose end hang down at the back. Then he said: The 
angels whom Allah (4y) had sent to help me at Badr and 
Hunayn were wearing turbans of the same kind. He then 
added: surely the turban differentiates between belief and 
disbelief.” 1 


1. TayalisI related it in al-Musnad (p.23#l54); and BayhaqT in as- 
Sunan-ul-kuhra (10:14). 

Hindi says in Kanz-ul-'umrnal (15:306,482#41141,41909) 
that, besides TayalisI, this tradition has also been narrated by 
BayhaqT, TabaranI, Ibn Abl Shaybah and Ibn Munl‘. Hindi has 
added the following words: 

. (jjfa^duall j (jj.xil.nl.all (jjj a “LaUa*!! j! 


Surely the turban differentiates between Muslims 

and polytheists. 

‘Abd-ul-ATa bin ‘Adi has also narrated that the Prophet (TSp) 
called ‘All bin Abl Talib (4») on the day of Ghadir Khum, tied a 
turban round his head (as a sign of honour) and let the loose end 
hang down at the back. 

This tradition is recorded in the following books: 

i. Ibn Athlr, Asad-id-ghdbah fi ma‘rifat-is-sahabah (3:170) 

ii. Muhib Tabari, ar-Riydd-un-nadrah fi manaqib-il-'ashrah 
(3:194). 

iii. ZurqanI, Sharh-ul-mawdhib-il-laduniyyah (6:272). 





Glossary 


dinar: an ancient gold coin. 

gharib: a hadlth or version reported by one reliable or 
unreliable narrator which differs in context with another 
hadlth or version reported by a group of reliable narrators. 
A gharib hadlth can be sahih (sound) or da ‘(/"(weak). 

hadlth: pi. hadlths or ahadlth. The sayings, practice and 
approved traditions of the Prophet Muhammad(^#). 

ha sun: a hadlth, narrated by a reliable chain of 
transmission though not approaching the grade of sahih 
(sound) hadlth, but records a complete chain of narrators 
up to the Prophet (rfe^f 1 ). 

Imam: one who leads people in prayers; an eminent 
Islamic scholar. 

kawthar: lit. abundance. A pond in Paradise. 

sahih: sound. A hadlth with an unbroken chain of 
narrators ranging from the Prophet Muhammad (faffi’) and 
approaching an era through reliable narrators without 
being shadh (odd) or mu'allal (faulty) in between the two 
cross relaters. 

sharVah: lit. road. It is a legal modality of a people based 
on the revelation of their prophet/messenger. The last 
shan'ah is that of Islam that abrogates all previous 
shan'ah s. 

sunnah: pi. sunnahs. lit. the path, way or a form, the 
customary practice of a person or a group of people. It has 
come to refer almost exclusively to the legal way or ways, 


81 


82 


The Ghaclir Declaration 


orders, statements and acts of worship, etc., of the Prophet 
Muhammad which have become the models to be 

followed by the Muslims. 

surah: a chapter of the holy Qur’an. There are 114 
chapters in the holy Qur’an. 



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S3 


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The Ghaclir Declaration 


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Index 


Narrators of Ghadir episode among 
the Companions and the Successors 

‘Abdullah bin ‘Abbas, 19, 46, 47, 49, 54 
‘Abdullah bin ‘Umar, 21 

‘Abdullah bin Buraydah al-Aslami, 20, 27, 52, 53 

‘Abdullah bin Muhammad bin ‘Aqll, 38 

‘Abdullah bin Thabit al-Ansarl, 66 

‘Abdullah bin YamTl, 21 

‘Abd-ur-Rahman bin ‘Abd Rab al-Ansarl, 66 

‘ Abd-ur-Rahman bin Abl Layla, 61, 65 

‘ Abd-ur-Rahman bin Sabit, 33 

Abu ‘Amrah bin ‘ Amr bin Muhsan, 66 

Abu Ayyub al-Ansarl, 20, 49, 66 

Abu Burdah, 21 

Abu Fadalah al-Ansarl, 66 

Abu Hurayrah, 21, 45, 49, 56, 58 

Abu Ishaq, 57, 65 

Abu Ja‘far, 38 

Abu Junaydah Junda‘ bin ‘Amr bin Mazin, 78 

Abu Nu‘ aym, 70 

Abu Sa‘Id al-Khudri, 58 

Abu Sarihah, 19 

Abu Tyfayl, 19, 59, 70 

Abu YazTd al-Awdl, 56 

Abu Zaynab, 66 

‘AIT, 39, 49, 51, 80 

‘All bin Husayn, 38 

‘Amirah bin Sa‘d, 58 

‘Amir bin Layla, 67 

‘Amir bin Sad bin Abl Waqas, 31 


89 


90 


The Ghaclir Declaration 


‘Amir bin Wathilah, 29, 71 

‘Ammar bin Yasir, 48, 50 

‘Amr bin al-‘As, 79 

‘ Amr bin DhT Mur, 44, 62 

‘Amr bin MaymOn, 54 

‘Amr DhT Mur, 44 

Anas bin Malik, 21, 58 

Asbagh bin Nubatah, 66 

‘ Atiyyah al-‘Awfi, 37, 47 

Bara’ bin ‘Azib, 24, 25, 26, 46, 47, 55 

Buraydah, 20, 21, 35, 52 

Fatimah, 27 

Habib bin Budayl, 72 

Hasan bin al-Harith, 72 

Hasan bin Hasan, 20 

Hashim bin ‘Utbah, 72 

Hubsha bin Junadah, 20, 66 

Hudhayfah bin Usayd al-Ghifarl, 20, 40 

‘Imran bin Husayn, 21 

Jabir bin ‘Abdullah, 20, 38 

Jarir, 42 

Khuzaymah bin Thabit, 66 
Malik bin Huwayrith, 20 
Maymun Abu ‘Abdullah, 19,36, 38 
Muhammad bin ‘All, 46, 47 
Muhammad bin Hanafiyyah, 38 
Najiyah bin ‘Amr, 67 
Nu‘man bin ‘Ajlan al-An sari, 66 
Qays bin Thabit, 72 
Rifa‘ah bin Iyas ad-Dabbl, 34 
Riyah bin al-Harith, 72 
Riyah bin al-Harth, 72 
Sa‘d bin ‘Ubaydah, 52 

Sa‘d bin AbIWaqas, 20, 22, 23,31, 32, 33, 38,41, 49 
Sa‘Id bin Wahb, 57, 60, 62 
Sahl bin Hunayf, 66 
Salim, 75 

Talhah bin ‘Ubaydullah, 34 



Index 


91 


Thabit bin Wadfah al-Ansarl, 66 

‘Ubaydbin ‘Azib al-Ansarl, 66 

‘Umar bin al-Khattab, 21, 26, 73, 74, 75 

‘Umayr bin Sa‘d, 69 

‘Umayr bin Sa‘Td, 69 

Ya‘la bin Murrah, 67 

Yazld bin Sharahil, 67 

Zadhan Abu ‘Umar, 64 

Zadhan bin ‘Umar, 64 

Zayd bin Arqam, 19,28, 29, 30, 36, 37, 38, 44, 49, 55, 59, 68 

Zayd bin Sharahil, 67 

Zayd bin Yuthay 1 , 60, 62 

Zirr bin Hubaysh, 72 

Ziyad bin Abl Ziyad, 62 

Ziyad bin al-Harith, 72 



Author’s Arabic and English Books 


Arabic Books 

1 at-Ta ssa wa r-ul-Islam T li- tab Vat- il-bashariyyah 

2 Nahj-ut-tarbiyyat-il-ijtima ‘iyyah fil-Qur’an 

3 at-Tassawar-ut-tashrVi lil-hukm-il-Islami 

4 Falsafat-ul-ijtihad wal-'dlim-ul-mu'sir 

5 a l-Ja rim ah fil-fiqh - il-Is lam i 

6 Minhaj-ul-khutbatlil-'idayn wal-jumu‘at 

7 Qawa‘ id-u l-iq tisad fil- Islam 

8 a l-Iqtisad-ul-arbawi wan-n izam-u l-m isr fil-Islam 

English Books 

9 ‘ Irjan-ul-Qur’an (part-1) 

10 STrat-ur-Rasul, vol.l 

11 The Awa ited Imdm 

12 B eseeching for Help (\ sti ghathah^ 

13 Islamic Concept of Intermediation (T awassuO 

14 Real Islamic Faith and the Prophet ’s Stature 

15 Greetings and Salutations on the Prophet (fffr) 

16 Spiritualism and Magnetism 

17 Islam ic Ph ilo sophy of Hum an L ife 

18 Islam in Various Perspectives 

19 Islam and Christianity 

20 Islam and Criminality 

21 Qu r ’an ic Con cep t of Hum an Gu idance 

22 Islamic Concept of Human Nature 

23 Divine Pleasure 




24 

25 

26 

27 

28 

29 

30 

31 

32 

33 

34 

35 

36 

37 

38 

39 


Qur’anic Philosophy of Benevolence (Ihsan) 
Islam and Freedom of Human Will 
Islamic Penal System and its Philosophy 
Islamic Concept of Law 
Philosophy of Ijtihad and the Modern World 
Qur’anic Basis of Constitutional Theory 
Islam — The State Religion 
Legal Character of Islamic Punishments 
Legal Structure of Islamic Punishments 
Classification of Islamic Punishments 
Islamic Ph ilosophy of Punishmen ts 
Islamic Concept of Crime 

Qur’an on Creation and Expansion of Universe 
Creation and Evolution of the Universe 
Crea tion of Man 

Islam on prevention of Heart Diseases 


The Author 

Great contemporary Islamic thinker, 
exegete, scholar and statesman, Professor 
Dr Muhammad Tahir-ul-Qadri was bom in 
the city of Jhang in 1951, four years after 
the creation of Pakistan. He graduated in 
arts and law with distinction from the 
Punjab University. He was awarded PhD 
by the Punjab University in 1986 on the 
thesis “Punishments in Islam, their 
classification and philosophy.” He took 
allegiance at the hand of Sayyidina Tahir 
Ala’-ud-Din al-Qadri al-Gilani who 
groomed him in the mystic way of life and 
who is his spiritual benefactor. Among his 
teachers are included his father Dr Farid- 
ul-Din Qadri, Mawlana Zia-ud-Din 
Madani, Mawlana Ahmad Saeed Kazmi, Dr 
Burhan Ahmad Farooqi, Dr Muhammad 
bin Alawi, all men of high intellectual 
calibre and scholarly stature. He has 
delivered thousands of lectures spanning 
diverse facets of Islam, its religious, 
spiritual, historical, moral, legal, political, 
economic, social and scientific aspects and 
its comparison with other religions. He 
also delivers lectures at foreign 
universities on various intellectual and 
contemporary issues. He has written 
numerous books in Urdu, English and 
Arabic to date. Many of his books have 
been translated into different languages. 
His lectures are also broadcast from 
different TV channels in the Western and 
Arabian world. 

Tahreek-e-Minhaj-ul-Quran launched 
by him is thriving now in more than 80 
countries of the world. He also laid the 


foundation of mass education programme 
(MEP) in Pakistan, which is the greatest 
educational plan at the unofficial level. 
His political party, Pakistan Awami 
Tehreek (PAT), is playing a vital role in 
national politics by promoting the tradition 
of tolerance, principle observance and 
progressiveness in national political 
culture. He is a unifying symbol of Muslim 
world and known as an ambassador of 
peace and human welfare. His intellectual 
and social contributions to human progress 
are internationally acknowledged. 
American Biographical Institute has 
pronounced him outstanding man of the 
20 th century and his name has been 
included in the Millennium Biographical 
Dictionary as a distinguished intellectual 
and thinker of the world. Moreover, he is 
also included among the 500 most 
effective leaders at the end of the second 
millennium as recognition of his original 
research and services to humanity. He was 
declared 1998-99 personality by the 
International Biographical Centre, 
Cambridge as an acknowledgement of his 
educational and social contributions. In the 
recent past it is hard to find an individual 
who has rendered such unprecedented 
services in such a short span of time for 
the improvement of the Islamic community 
through his intellectual and practical 
struggle. 

Dr Qadri is, therefore, not an 
individual but a tradition. He is not only a 
sensitive interpreter of Islamic values but 
also a harbinger of the resplendent future 
of Islam.